Saya Tidak Menerima Beasiswa Dari Kabinet Pak Xanana

Tadi ada seorang teman yg mengirim SMS dan menanyakan; "Apakah benar saya menerima beasiswa dari Pemerintah saat ini yg dipimpin Perdana Menteri Jose Alexandre Xanana Gusmao?"

Temanku mengirim SMS tsb utk melakukan konfirmasi karena temanku mendengar informasi dari sumber tertentu di Dili bahwa Kabinet Governo V di bawah Pimpinan Pak Xanana, memberi beasiswa kepada saya. 

Untuk itu melalui catatan pendek saya harus luruskan bahwa saya sama sekali tidak menerima beasiswa dari Kabinet Pimpinan Perdana Menteri Xanana Gusmao. 

Saya pernah mengajukan "proposal" yg ditujukan langsung kepada Perdana Menteri Xanana Gusmao pada tahun 2012. Tepatnya proposal saya, tertanggal 12 Agustus 2012. 

Kemudian PM Xanana Gusmao memberikan "disposisi" yg ditujukan langsung kepada Menteri Pendidikan Timor Leste. Disposisi tsb ditulis tangan dan ditanda-tangani langsung olek PM Xanana Gusmao, pada tgl 24 Agustus 2012. 

Lalu pada tgl 27 Agustus 2012, Gabinete PM Xanana Gusmao, mengirimkan surat kepada Kementerian Pendidikan Timor Leste. Tapi sama sekali tidak ada tanggapan atau tindak lanjut dari Kementerian Pendidikan Timor Leste. 

Saya sempat bertemu langsung Menteri Pendidikan Timor Leste, di Kantornya, di Dili, pada 6 Desember 2012. Tapi Menteri Pendidikan Timor Leste hanya mengatakan bahwa dana yg sumbernya dari; "FDCH" (Fundus Desenvolvimento Capital Humano), tdk diberikan utk mahasiswa yg kuliah di Indonesia. Dana itu hnya diberikan utk mahasiswa yg kuliah di negara lain, yg bukan Indonesia. Dan semenjak itu saya telah melupakan "disposisi" Perdana Menteri Xanana Gusmao tertgl 24/8/2012.

Semoga klarifikasi ini dapat dijadikan sebagai sumber informasi yg kebenarannya bisa dipertanggung-jawabkan. Saya merasa harus memberikan klarifikasi ini agar tidak boleh ada fihak-fihak yg tidak bertanggung-jawab menggunakan "nama dan kepentingan saya" utk kepentingan-kepentingan pribadi. 

Silahkan dilakukan cross-check ke Kementerian Pendidikan atau Kantor Kabinet V Governo, apakah di sana nama saya tercantum sbg mahasiswa penerima beasiswa dari Pemerintah TL? 

Yg saya pertanyakan adalah; "Mengapa disposisi seorang Perdana Menteri selevel Jose Alexandre Kay Rala Xanana Gusmao tidak memiliki kekuatan mengikat?" Padahal "disposisi" tsb ditanda- tangani pada 24 Agustus 2012 (sudah hampir satu tahun). 

Karena tidak ada beasiswa dari Pemerintah Timor Leste, maka dengan sangat terpaksa, saya memutuskan untuk meninggalkan studi saya yg telah sempat saya jalani Fisiologi & Kedokteran Olaraga Program Pascasarjana Universitas Udayana. 

Pada tgl 22 Februari 2013, Prof. Dr. dr. J. Alex Pangkahila, MSc. Sp. And, dalam kapasitasnya sbg Kaprodi (Kepala Program Studi) Fisiologi & Kedokteran Olahraga Universitas Udayana menelfon saya dan menanyakan; "Mengapa saya tidak mendaftar ulang pada semester ini?" 

Saat itu saya hny secara singkat mengatakan; ada masalah yg sulit saya jelaskan sehingga saya tidak bisa mendaftar ulang. Tapi saat itu saya tdk menyampaikan kepada Prof. Alex bhw saya tdk bisa mendaftar ulang krna masalah financial. Prof. Alex adalah kakak kandung Prof. Wimpie Pangkahila (salah satu Ahli Sexologi Indonesia/saat ini menjabat sebagai Ketua Ikatan Ahli Sexologi Indonesia).

Keduanya sama-sama Guru Besar di Unud.

Saya ikhlas menerima semuanya. Semoga kalrifikasi ini ada manfaatnya. TUHAN YESUS memberkati kita semua.

by Rama Cristo

20 Maret 2013

 Note : "Hau atu hatoo deit haonoin ida, se karik bele, iha futuro, buka took meios ruma, oin sa, tecnicamente, estudantes sira nebee preenche criteria para bele hetan bolsa, la precisa hein kleur tinan ba tinan (hein fali diskusaun kona ba OGE). 

Nao me digas nacao ou Governo la iha "DANA TAKTIS" nebee bele advance uluk lai pergentagem hira ba estudantes sira nebee defenitivo preenche ona criteria hetan bolsa. 

Hau hanoin estudantes barak mak habusik hela sira nia estudos hansan saida mak acontece mai hau. Tamba ita haree, saida mak acontece hanesan loloos estado haruka nia soldados sira ba halo funu, mas fo uluk kilta deit. Depois mak buka tuir bala (kartus). Se hetan kartus mak haruka tuir. Ida ne'e, bain hira bala to'o ba, soldados sira mate mohu tiha ona." (Rama Cristo)

Xanana, Leao ho Leu (Bote)

* By Ilidio Ximenes da Costa

Iha tempo resistensia too agora dau-daun ne’e, naran Xanana sei boot iha rai laran no rai liur. Naran boot tamba ukun nain/lider ba resistensia kontra invasaun Indonesia, naran boot tamba halibur ema e partidu e organisasaun houtu iha CNRT iha tempo resistensia, naran boot tamba sai hanesan presidente da repulika Timor-Leste, naran boot tamba sai hikas fila fali presidente ba partidu CNRT no naran boot tamba primeiro ministro actual ba periode ne’e. Buat sira houto tamba hahu husi prinsipio no istoria ida. Prinsipio mak libertasaun patria no libertasaun povo nebe koalia ou konta husi ibun ba ibun ho hakerek hela iha suratahan e livro husi autor resistensia sira nebe sei esiste hodi sai historia ba gerasaun foun. Wainhira autor resistensia sira la iha ona, geresaun foun mos sei la hatene nia istoria resistansia nebe mos sei bele afeta ba nasionalismo no patriotismo gerasaun foun. Istoria e istoria no istoria tenki transmite ba ema seluk no istoria tenki haktuir lolos.

Maski, ema barak dehan tempo seidauk to’o, tempo seidauk iha atu hakerek, maibe tempo sempre ba oin nafatin, tempo lao nafatin, atu diak liu ita bele hahu ho buat kiik nebe laos hodi hakerek deit, maibe hatudu e hadia fatin sira iha resistensia mak iha ba gerasun foun e nune sira bele iha kuinesemento oiton hodi bele buka rasik hodi hatene oitoan. Iha ne’e hakerek nain focus liu ba fatin historiku no author istoria resistensia hodi bele desenvolve ba area turismo nian.

Uluk liu, hakerek nain rona husi ema konta katak base resistensia hahu moris fali iha Mehara, los e lae? horas ne’e sai perguntas boot ida nebe persisa resposta ou esplikasaun klara husi autor sira hahu hato’o ba gerasaun foun. Nune mos, harekek nain rona istoria ida katak Xanana tuur tama iha “Leu” (Fataluku lian) ou Bote (Tetun) laran no iha leten taka ho fahi nia ai han. Hakerek nain interesado ho istoria ne’e atu hetan autor no hatene. Husi plano ba plano no visita ba visita iha rai ne’e la hetan. Ikus mai, iha viagen ida iha loron 17 fulan Junho 2008, hakerek nain hakat liu ba tan iha rai Mehara hodi buka hatene no hetan duni ema nebe tutur Xanana iha “Leu” / Bote laran.

Ema ne’e mak Ricardo da Conceicao ho naran kodiku resistensia mak “LEAO”, horas ne’e nia ho idade 75 anos, nia katuas ona. Nia ema resistensia iha rede cladestina hanesan estafeta. Atu hetan autor ne’e lori tempo naruk; husu husi uma ba uma, husu ba ema katuas/fereik sira no joven sira. Resposta nebe hetan mak barak liu mak katuas e ferik sira hatene no joven sira barak la hatene. Ne’e hatudu katak istoria resistensia seidauk hatoo ou hanorin mos iha eskola karik.

Hahu husi ne’e, ami dada lia husi tuku 1 loraik too tuku 5 lokraik. Tio Leao hahu kontak istoria;

“Hau hetan orden husi membro resistensia ida (la fo hatene naran) atu hakliki maun bot Xanana husi fatin Cewai iha Com lori too ba iha Mehara”. Tuir dalan iha fatin Serelau, militar sira husu nia, ba nebe no lori saida? Tio Leao hatan dehan, ”hau lori fahi nia hahan, no atu ba iha Mehara”, nia kontinua lao too ba iha fatin maski “Leu” ne’e todan tebes. Xanana hela ho nia durante semana ida, haktuir Tio Leao. Tio Leao haktuir tenik katak "maun boot Xanana ain kanek boot, nebe labele lao". Oinsa halo tratamento ba maun boot Xanana nia ain? Tio Leao dehan, “hau ba simu aimoruk iha PUSKESMAS/clinika hafoin fo aimoruk kapsul ba nia. Depois de Ain diak oitoan hau entrega fali maun boot Xanana ba senhor Orlando Jose Maria ho naran kodeku Mau Welis (matebian ona) nebe mate iha 1985”. Leu ne’e sei iha ka? Tio Leao dehan "la iha ona". Karik sei iha rohan oan ruma husi Leu ne’e e nakles mos la iha buat ida? “Lae oan, at no soe tiha ona iha uluk kedas”. Ita lakon tan sasan autentik ida.

Durante muda sai tiha husi uma, Xanana sira ba subar fali fatuk kuak naran “Lu Curu” (Gua Tupai ou laku fatin), husi fatin ne’e mak maun boot Xanana hasoru malu ho Mau Weles, Julio Ferreira ho kodiku Holinacha, Quinalaka no Raja Miguel (matebian ona), Dom Martinho da Costa (matebian ona), Padre Luis (matebian ona) no Padre Afonso Nacher (matebian ona). Sira nia hasoru malu hodi koalia no halo plano no estragia ba resistensia ba libertasaun patria/ukun an. Tebes ka? Persisa resposta husi autores resistensia sira nebe sei moris ba istoria ne’e.

“Lu Curu” fatin ida mak historiku no fatin ida mak bele atrai turista antes halo sira nia viagen ba Tutuala e Jaco, wainhira desenvolve diak fatin ne’e. Isemplo ida mak iha Indonesia “Gua Selarong” subar fatin Diponegoro” nebe sai fatin turista no fatin ba estudantes sira hodi haree no hatene sira nia istoria.

Oinsa atu desenvolve fatin ne’e? Tuir hakerek nain nia hanoin; halo konsulta ho autor no autoridade local sira no komunidade, hafoin halo monumento no hatuur fila fali “LEU” ou BOTE imitasi ida no mos rai dokumentus hanesan fotografia, e halo pinturas ou estatua balu no seluk tan atu bele representa ou relembra fila resistencia iha pasado ba gerasaun foun. Depois ida ne’e, fo ba veteranus, juventude no suco hodi tau matan no halo retribuisaun/kontribuisaun kiik ba visitors sira wainhira sira hakarak tama ba iha “LU CURU” laran.

Benefisio saida mak sei hetan husi LU CURU? Ida, gerasaun foin hatene e rona ho hare fatin istoria resistensia liu husi autor resistensia nebe sei moris, la os trasmiti ou hakerek fali husi ema seluk enkuanto sira sei moris (hanesan Tio Leao, maun boot Xanana); rua, fo rendimento kiik ba empresario ou faan nain kiik sira hanesan: kios, loja, losmen, restaurante, ema nebe faan tais, uma adat e souvenir, ojek, duru basa ou (guide); tolu, hamenus desenprego, bele hamosu kreatividades ba komunidade hodi haburas fila fali valores-valores kulturais sira seluk hanesan: tebe-tebe, dahur, no seluk tan nebe bele atrai ema rai liur no rai laran kona ba promosaun kultura; hat, hametin relasaun fraternidade entre joven husi rai (suku, distrito) ida ba rai (suku, distrito) seluk.

Wainhira hanoin ba buat boot deit nebe ema boot e riku deit mak hetan beneficio hanesan mos fo bosu e hariku ema boot no hamate ou hasusar ba ema kiik sira. Iha matenek nain balu iha perspetiva ida katak “ita halo buat ida atu ema liur atu mai haree no ita tenki kria ou hadia infrastruktura uluk”. Ba hakerek nain hanoin ida ne’e hanoin e ideia ida mak boot liu ou ambisiosu liu tamba fo importansia liu ba ema rai liur no hatuur ema iha rai laran ba iha segundu prioridades no preokupado liu ho sasan infrstruktura e fisik. Hahu husi kiik hodi mosu kompetisaun nebe diak iha kumunidade nia laran do que fo buat houtu-houtu ou kria buat houtu-houtu hodi hamosu deit dependensia.

Tuir hakerek nain nia hanoin, diak liu ita hahu ho plano e hanoin kiik hanesan hau identifika fatin (historiku, culturais) no hakerek, rehabilita ou desenvolve no halo promosaun dau-daun hodi hatoo hikas ona ba gerasaun e komunidade tomak iha rai laran atu sira hatene uluk liu husi programa ida mak hanesan studi visit (lori estudante ba haree, rona no hakerek) ba estudantes sira hahu husi Pre Primaria too ba iha universidade no komplementa ho programa sira seluk.

Hakerek ida halao hamutuk ho maluk Octavio Ximenes Lopes hanesan duru basa (Fataluku Lian), no Brigida Soares hanesan editor. Ami rekuinese katak hakerek ida sei dauk perfeito no sei buka tan atu hetan informasaun klean liu husi ema barak no liu-liu husi autores resistensia sira, importante mak hahu halo promosaun hodi bele hanoin saida mak bele halo iha oin mai atu rai ida ne’e furak, morin no ema hela iha harmonia nia laran.

* Militante RENETIL

http://renetil.blogspot.com

Apelo Solidário ….

“Eu me chamo Natalino de Jesus Dias.
Nasci em Lesso, a 8 de dezembro 1989.
 E moro em Dili Comoro Delta 4”.

O meu nome é Maria Pia Barroso, “Fui um destes dias surpreendida com um pedido de “amizade”, no facebook, de um jovem timorense, que a pretexto de aprender e melhorar o seu português, tem partilhado comigo algumas peripécias da sua vida quotidiana, os seus estudos, atividades sociais e interesses. Estuda no Intituto de Ciências Religiosas (ICR) São Thomás de Aquino, em Dili. 

Empenhado e comprometido com o seu país, é um jovem que anseia conhecer o mundo e dar a conhecer a sua cultura e a sua língua. Ele pertence a um Grupo da Juventude, ligado a uma organização religiosa timorense denominada “Congregação  Mater Misericordia (CMM) em Dili. Tem a sua origem na Congregação dos Fráteres de Nossa Senhora Mãe de Misericórdia, fundada na Holanda, por Dom Joannes Zwysen (1794-1877). 

Além de uma motivação evangélica dedica-se, ainda, a ensinar a língua “Tétum” às crianças de Dili. Desde a independência (2002), as línguas oficiais são o Português e o Tétum, que é a língua veicular dos timorenses e encontra-se em fase de estudo e de criação dos instrumentos necessários à sua normalização e fixação (por exemplo, a publicação de dicionários). Atualmente, para comunicar com a maioria da população timorense, o conhecimento de Tétum é indispensável. 

Este ano, a Congregação CMM, na Holanda, convidou um grupo de jovens timorenses, da CMM de Dili, a participar no Festival da Juventude da Jornada Mundial, em Belo Horizonte, no Brasil, em Julho de 2013. Esta é uma oportunidade única de estes jovens mostrarem o seu valor e identidade cultural, através do intercâmbio com outros jovens de todo o mundo, no sentido de promover o diálogo entre fé e cultura. 

O apelo que ele me dirigiu, como amiga, faço-o aqui pela “palavra escrita” ! Ele precisa de alguma ajuda financeira! 

Já reuniram, com muito esforço algum dinheiro, mas falta-lhes 300 dólares (americanos) para que o possível aconteça! O prazo de inscrição termina este mês de Abril.

Este é o seu e o meu apelo à solidariedade dos portugueses, que lhes é grata! Gostaria muito de o poder ajudar! E é uma singela homenagem que faço a Timor e aos timorenses ….um país com uma liberdade conquistada com sofrimento….coragem…..e solidariedade!”

 (Maria Pia Barroso- mariapiamendes@gmail.com )

“E eu, sou Natalino Dias, um timorense, com orgulho na minha jovem nação e na cultura do meu povo, que quero preservar e mostrar ao MUNDO! Bem Hajam!”

Podem-me contactar através do e-mail e telefone que vos deixo, com a esperança no poder das redes sociais para partilhar a solidariedade, amizade e felicidade.

(diasmacano@yahoo.com +670 77348059 - Natalino)

West Papua’s freedom struggle in its global context

Eben Kiksey invites the world to wake up to a crucial struggle unfolding in the Pacific

Jason MacLeod

Eben Kirksey was not always interested in freedom. When he first started his academic research in West Papua it was the effect of La Niña on farming amongst the Ekari/Mee people that captivated his attention. Kirksey was into insects, not independence. Like the metaphor of the Banyan tree absorbing its host, an image that Kirksey returns to again and again to describe the entangled relationships between resistance and power, Kirksey’s book depicts his own transformation from bystander to partisan.

I don’t use the word bystander lightly. Eben Kirksey arrived in West Papua for his first intensive research trip after the May 1998 revolution that deposed longstanding Indonesian dictator, Suharto. By riding a wave of economic instability and through large scale unrelenting unarmed pressure students fractured the political elite in Indonesia and ushered in democracy, an effort that has been stillborn in West Papua. Suharto’s departure released a pressure valve on years of suppressed longing for freedom in West Papua. It was in the wake of these events that Kirksey first came to West Papua. And as he describes in his book the only conversation people wanted to have was about freedom.

Shortly after arriving in the capital Kirksey witnessed the Indonesian government’s security forces open fire on unarmed civilians at Cendrawasih (Bird of Paradise) University in Abepura. Fleeing the violence he sought refuge on Biak Island. It was a case of out of the frying pan and into the fire. In Biak Kirksey was witness to a second shooting. Again the Indonesian military opened fire on a crowd of nonviolent Papuan protesters. Those not shot dead were rounded up, herded on trucks and taken out to a waiting warship anchored off the coast. Bodies later washed up on the shore. Many showed signs of torture. Over a hundred people were massacred that day and in the days that followed. Throughout the killing Eben Kirksey lay low, trying desperately to keep out of sight. Captain Andrew Plunket, an intelligence officer from the Australian Defence Force, later described the 1998 Biak Massacre as a ‘dress rehearsal for TNI (Indonesian military) violence in East Timor’.

http://www.insideindonesia.org/weekly-articles/review-west-papua-s-freedom-struggle-in-its-global-context

But Freedom in Entangled Worlds: West Papua and the Architecture of Global Power is far more than a biographical sketch of one person’s journey from passive observer to active solidarity. With a depth of knowledge that few outsiders possess, Kirksey documents and analyses West Papuan resistance against Indonesian rule between 1998 and 2008. The result is an extraordinary book – part biography, part erudite analysis, part indigenous allegory, part history and part call to action.

Much scholarship and reportage on West Papua is dominated by two myths: a portrayal of West Papuans as some kind of noble savage and a preoccupation with armed struggle. Kirksey demolishes both with panache. He argues that expanding the contours of freedom in West Papua is about ‘negotiating complex interdependencies rather than promoting fictions about absolute independence’. The freedom desired by Papuans, Kirksey maintains, is both more than and less than independence. Kirksey is clear here, West Papuans desire independence from Indonesia but that desire extends to hopes to ‘actualise a new model of nationalism’.

Central to his argument are the concepts of collaboration and resistance. To illustrate the structures of resistance he employs the image of the Banyan tree – the strangler fig – and the rhizome, that subterranean decentralised network structure of entangled fibres and roots as organising metaphors. The Banyan tree represents the often misplaced faith that repressive power can be transformed without replicating structures of domination. The rhizome represents the fluid nature of collective action from below, power flowing subversively through unseen capillaries in the social body, a hidden potential to bring about large and decisive change.

Less useful – for me at least – is Kirksey’s use of the term collaboration. Not because Papuans are not seeking to cooperate with and exploit their entwined relationships with the Indonesian state; they clearly are. I found myself translating the word ‘collaboration’ because what Kirksey illustrates are several different types of entanglement each with their own unique dynamics. In West Papua overt resistance often operates side-by-side close engagement with power-holders. At times this is motivated by deep desires for political freedom. Then there is the tenacious ability to maintain dignity and self-identity in the midst of brutality such as the story of Ester, a Papuan woman subjected to sexual violence by the Indonesian military then taken as a ‘wife’. In the midst of this intolerable situation Ester finds ways to not only to survive but prevent acts of violence against her people. Kirksey also analyses the 2002 shootings in Freeport in forensic detail uncovering a complicated and compromising relationship between Papuans and the Indonesian military. But collaboration for Kirksey also means other things. He depicts the movements’ pursuit of intermediate strategic goals and ability to recruit powerful international allies. While at times these goals might be less than full freedom they also take the movement closer to the cherished goal of self-rule. As one senior indigenous West Papuan leader put it to me recently, “a demand for basic rights should not be the enemy of independence”.

Freedom in Entangled Worlds is not a dry academic book. Kirksey writes with verve. His analysis is sharp, his writing engaging. Kirksey draws the reader in. Not content to seduce the reader with tales of suffering – although he does that without recourse to sentimentality – Kirksey inspires solidarity. He probes and illustrates how Papuans are working to transform the conflict. He invites the reader to join her or his efforts with those of the Papuans. Although he documents the pervasive national and global architecture of unrelenting violent domination in West Papua, including a forensic examination of the role of the Indonesian military and FBI in the 2002 shootings in Freeport, this is not a depressing book. It is infused with a subtle sense of hope. Kirksey amplifies the voices and imagination of Papuans who see not only a repressive global net that binds and restricts action, but who imagine that ordinary people can ‘join with … friends to encircle and penetrate existing architectures of power – town councils, corporate boardrooms, national parliamentary assemblies – like a multitude of Banyan tree saplings slowly growing up and around the canopy trees of a forest’. Whether talking about the Indonesian military or transnational corporations like Freeport and BP, Kirksey shows how the worlds of domination and resistance are entangled.

Ultimately Freedom in Entangled Worlds pries open the shutters that have ensured the international communities gaze remains averted from the brutality and injustice that is unfolding in West Papua. Kirksey exposes the violence of the Indonesian military, the greed of transnational corporations and the wilful neglect of the international community. But in doing so Eben Kirksey achieves something far more important. He illustrates that in the spaces in between entanglement and domination Papuans are enacting surprising indigenous visions of peace and justice and with them possibilities for change.

The struggle in West Papua is as extraordinary as it is complex. But Kirksey is a gifted narrator and patient guide. Combining metaphor, mysticism and allegory with the hard positivist data of the most rigorous investigator, Kirksey delivers a brilliant read wrapped up with enormous insight. He does the struggle for freedom in West Papua a great service.

Eben Kirksey, Freedom in Entangled Worlds: West Papua and the Architecture of Global Power, Durham, NC: Duke University Press, 2012. 

Jason MacLeod (damai@bigpond.com) works as an educator, researcher and community organiser. He recently completed his doctorate on Civil Resistance in West Papua at the University of Queensland.

Indonesia, March 25 2013

source: http://www.insideindonesia.org