Mendaftar di KPU Provinsi Kalimantan Barat

Ada rasa haru yang luar biasa mengiringi langkah ke KPU tgl 14 July lalu. Sahabat-sahabat tercinta (Tata, Lin, Endy, Loren, Devay, Bang Uray dan tentu saja Oki) mengiringi langkahkku di KPU. Endy bahkan mengkordinir puluhan teman-teman nongkrongnya untuk menemani di KPU. Lin, dia berdandan lengkap sesuai dengan identitasnya dari Banua Martinus, Dayak Embaloh Kapuas Hulu.

Sayang Eko, Yadi dan Simon Pabaras tak sempat datang. Eko harus pulang ke Ketapang pada hari Minggu pagi, ayahandanya meninggal dunia.

Yadi harus memfasilitasi Youth camp WVI di Singkawang. Simon Pabaras harus ke Jakarta mengurus visa ke Australia. Tapi mereka tetap mendukungku dan menghubungi untuk menanyakan bagaimana proses perjalanan pendaftaran.

Yadi dan simon juga secara kompak selalu memotivasi dengan semboyan utama yang mereka pegang : ” KALAU BERANI JANGAN TAKUT-TAKUT, KALAU TAKUT JANGAN BERANI-BERANI." Aku senang dengan semboyan yang memotivasi itu.

Pukul 09.30 kami meninggalkan kantor Perkumpulan PENA. Dengan satu mobil dan pawai puluhan sepeda motor rombongan kami cukup menarik perhatian. Jam 10.00 tepat kami tiba di KPU. Secara resmi jam 10.15 pagi, saya mendaftar ke KPU Provinsi sebagai bakal calon anggota DPD (Dewan Perwakilan Daerah) Kalimantan Barat. Sebagai pendaftar nomor urut 10.

Dukungan yang diserahkan sebanyak 3333 KTP dari 11 kabupaten di Kalimantan Barat. Tidak semua dukungan kita serahkan, karena secara total dukungan yang dikumpulkan adalah 3557 , tidak termasuk 4512 KTP yang berakhir masa berlakunya.

Sore hari setelah mendaftar, tim masih mendapatkan kiriman KTP dari kabupaten lagi sebanyak 377 buah.
Saya sangat mengucap syukur kepada Tuhan , karena Ia membuat segala sesuatu indah pada waktunya .

Terima kasih sahabat-sahabat, Terima kasih khusus juga kepada seluruh masyarakat Kalbar yang telah mempercayakan saya sebagai bakal calon anggota DPD pilihan mereka.

Salam Kasih

Erma S.Ranik

Tulisan Sahabat

Berikut ada beberapa tulisan sahabat terkait proses menuju DPD,



http://www.borneoblogger.org/2008_07_01_archive.html


http://pujangga78.blogspot.com/2008/06/di-sebuah-kantin-ia-bercerita.html#links






Salam

PENGALAMAN DALAM NEGERI ERMA RANIK

A. PELATIHAN
1. Maret 1999 : “ Pelatihan Keberagaman (multikulturisme) bagi wartawan se Indonesia,” diselenggarakan oleh Lembaga Study Pers dan Pembangunan di Palangkaraya Kalimantan Tengah.
2. Juni 1999 : ”Pelatihan intensif bagi wartawan muda Indonesia dalam rangka ISAI AWARD 1999”, diselenggarakan oleh Institut Study Arus Informasi di Jakarta
3. Oktober 1999: “Pelatihan membangun perdamaian (peace bulding” untuk lembaga swadaya masyarakat,” diselenggarakan oleh The British Council di Yogyakarta.
4. Maret 2000: “Pelatihan Jurnalisme Damai untuk wartawan se Indonesia,” diselenggarakan oleh The British Council di Yogyakarta.
5. Oktober 2001 : ”Pelatihan Hak Asasi Manusia Untuk wartawan Indonesia,” Diselenggarakan oleh The British Council dan Lembaga Study Pers dan Pembangunan, di Jakarta.


B. FASILITATOR
1. April 2002 : “Pelatihan Nasional untuk pemuda adat; Proses standar hak asasi internasional bagi masyarakat adat,” diselenggarakan oleh Institut Dayakologi, AMAN, The Saami Council dan Uni Eropa di Pontianak.
2. November 2002 : ”Pelatihan jurnalistik bagi masyarakat sekitar Taman Nasional Danau Sentarum,” diselenggarakan oleh Yayasan Riak Bumi di Desa Nanga Leboyan Kab. Kapuas Hulu.
3. April 2003 : ” Lokakarya penguatan perempuan adat di Kabupaten Bengkayang,” diselenggarakan oleh Aliansi Masyarakat Adat Kalimantan Barat di Pastoran Bengkayang, Kab. Bengkayang.
4. Mei 2005 : ”Musyawarah Besar Masyarakat Adat Pegunungan Niut,” diselenggarakan oleh Perkumpulan PENA di Desa Parek Kec. Airbesar Kab. Landak.
5. Maret 2006 : ” Pelatihan jurnalisme radio dan pembentukan radio komunitas masyarakat adat pegunungan Niut,” diselenggarakan oleh Perkumpulan PENA di Desa Bentiang Kec. Airbesar Kab. Landak.


C. PEMBICARA
1. Oktober 2000: “Pelatihan jurnalisme untuk pers mahasiswa,” diselenggarakan oleh Institut Dayakologi di Pontianak.
2. Juni 2002 : ” Pelatihan pembuatan peraturan lokal berdimensi hak asasi manusia untuk anggota DPRD dan dosen,” diselenggarakan oleh Perhimpunan Bantuan Hukum dan Hak Asasi Manusia, di Pontianak.
3. February 2004 : ” Lokakarya Pemilu Damai di Kalimantan Barat,” diselenggarakan oleh Commond Ground Indonesia di Pontianak.
4. Juni 2004 : ” Seri Konsultasi Draft Deklarasi Masyarakat Adat di Perserikatan Bangsa-Bangsa,” diselenggarakan oleh Perkumpulan PENA dan AMAN.
5. Maret 2004 : “ Lokakarya Revitalisasi Adat dalam Era Transisi Demokrasi di Indonesia,” diselenggarakan oleh Lembaga Penelitian Asia Universitas Nasional Singapura (Asia Research Institute (ARI), National University of Singapore), di Batam, Kepulauan Riau.
6. Maret 2006 : ” Sarasehan Kondisi Kesenian tradisional di Indonesia,” diselenggarakan oleh BAKTI dan Bank Dunia, di Makasar Sulawesi Selatan.
7. Agustus – Oktober 2007 : ” Pelatihan penggalian potensi desa secara partisipatif,” diselenggarakan oleh EC-Indonesia FLEGT support project di Kab. Sintang, Kab. Melawi dan Kab. Kapuas Hulu.

PENGALAMAN LUAR NEGERI

A. PELATIHAN

1. Oktober 2001: “ Standard Hak Asasi Manusia Internasional dan Proses Kebijakann Bagi Masyarakat Adat (International Human Rights Standard and the Policy Process for Indigenous Peoples)” , diselenggarakan oleh Cordilera Peoples Alliance, the Saami Council dan Uni Eropa, di Baguio City, Philippina.
2. Mei – July 2003: “ Pelatihan dan magang advokasi internasional untuk pemuda adapt (Training and internship on international advocacy for youth indigenous peoples),” diselenggarakan oleh Down to Earth, Aliansi Masyarakat Adat Nusantara (AMAN) dan Departemen Pembangunan Internasional Kerajaan Inggris (DFID), di Inggris.
3. November – Desember 2005 : “ Kursus untuk Pemimpin Muda Asia dalam Tata Kelola Pemerintahan (the first regional course Asia for Young Leaders in Governance),” diselenggarakan oleh Badan Pembangunan Perserikatan Bangsa-Bangsa (United Nation Development Program) Regional office Bangkok dan LEAD, di Chiangmai, Thailand.
4. July – Agustus 2006 : “ Pelatihan Masyarakat dalam Sistem Hukum Internasional (indigenous peoples in the international system)” , diselenggarakan oleh Pemerintah Greenland dan International Training Center for Indigenous peoples di Greenland Kutub Utara.

B. FASILITATOR

1. Juni 2003 : “Pelatihan Hak Asasi Manusia untuk Pejabat Pemerintah (Human Rights Training for Indonesian Government Officials), “ diselenggarakan oleh Departemen Hukum dan Hak Asasi Manusia (Depkumham) Republik Indonesia dan Human Rights Institute (HRI) Universitas Oslo, di Oslo, Norwegia.

C. PEMBICARA


1. July 2002 : “ Seminar Kondisi demokrasi dan konflik di Indonesia (International symposium on democracy and conflict in Indonesia)”, diselenggarakan oleh Network for Indonesian Democracy (NINDJA) dan Sophia University, di Tokyo, Japan.
2. Agustus 2003 : “ Konvensi internasional Cendekiawan Asia (Third International Convention of Asia Scholars (ICAS 3)), diselenggarakan oleh Universitas Nasional Singapore (National University of Singapore) di Singapura.
3. April 2002 : “ Lokakarya Konsultasi Draft Deklarasi Hak-Hak Masyarakat Adat,” diselenggarakan oleh Minority Rights Group Inggris, diselenggarakan di Bangkok, Thailand.

3 FUNGSI DAN PERAN DPD

Sesuai dengan konstitusi, format representasi DPD-RI dibagi menjadi fungsi legislasi, pertimbangan dan pengawasan pada bidang-bidang terkait sebagaimana berikut ini.

1. Fungsi Legislasi

Tugas dan wewenang:

• Dapat mengajukan rancangan undang-undang (RUU) kepada DPR
• Ikut membahas RUU

Bidang Terkait: Otonomi daerah; Hubungan pusat dan daerah; Pembentukan, pemekaran, dan penggabungan daerah; Pengelolaan sumberdaya alam dan sumberdaya ekonomi lainnya; Perimbangan keuangan pusat dan daerah.

2. Fungsi Pertimbangan

Tugas dan wewenang:

• Memberikan pertimbangan kepada DPR

Bidang Terkait: RUU Anggaran Pendapatan dan Belanja Negara (APBN); RUU yang berkaitan dengan pajak, pendidikan, dan agama; Pemilihan anggota Badan Pemeriksa Keuangan.

3. Fungsi Pengawasan

Tugas dan wewenang:

• Dapat melakukan pengawasan atas pelaksanaan undang-undang dan menyampaikan hasil pengawasannya kepada DPR sebagai bahan pertimbangan untuk ditindaklanjuti.
• Menerima hasil pemeriksaan keuangan negara yang dilakukan BPK

Bidang Terkait : Otonomi daerah; Hubungan pusat dan daerah; Pembentukan dan pemekaran, serta penggabungan daerah; Pengelolaan sumberdaya alam serta sumberdaya ekonomi lainnya; Perimbangan keuangan pusat dan daerah; Pelaksanaan anggaran pendapatan dan belanja negara (APBN); Pajak, pendidikan, dan agama.

Munying, a Dayak traditional healer

The Jakarta Post , Jakarta | Fri, 09/27/2002 12:00 AM | Life

Munying is not much different from everybody else in his village. Living in a four meter-by-five meter wooden house in Tanjung village, Jalai Hulu district, he makes a living as a farmer.

But he is also known as a healer, or baliatn. Since childhood he has never been much interested in religion. ""I can't comprehend religion,"" he says.

""Once I had an illness that was hard to cure and I almost went mad,"" he recalls.

He suffered for a long time, but Hangiq, a baliatn from Air Dua, healed him. Since then, he has studied the arts of the healer so he too can help others.

As a baliatn, Munying leads a different life than people of other Dayak subtribes. He must, for example, be able to fast for seven days. There is also a period in which he can eat only certain foods. And he must be able to stir-fry seven grains until each forms something like a cracker.

A baliatn can eat only three grains, and must dump the rest on the ground. In a barayah rite (Dayak Jalai-Ketapang), refraining from eating certain foods and fasting are compulsory. Without this process, one cannot be a legitimate baliatn.

Payment for the services of a baliatn are large earthen jugs, plates, bowls and so forth, suitable to the disease cured. If someone is cured of an illness, then he must give the baliatn six plates, a machete and a chicken, plus some rice. Sometimes, the healer will not take this gift. So, a healer is in essence a volunteer worker, and cannot be blamed if his healing powers fail him.

Munying says he does not regret becoming a healer, because it was his destiny. To be a healer, a person must suffer. Understandably, only a few people are able to qualify.

Healers from Dayak Ketungau Sesat also have their own superstitions. They must not walk through a cemetery. They may not divulge their supernatural partner. And after healing someone, they can't go home alone.

Then the healers -- also called manang -- must not eat certain foods. They also are not allowed to refuse a request to heal someone.

""Even if there are hurricanes or rainstorms, I must go to a patient's house even though I have to walk,"" Munying said.

To be a healer is to assume a heavy social responsibility indeed. There is little economic gain. Almost all Dayak tribes allow a healer to receive their fees only in the form of goods. A healer cannot set his fees. The sick person gives something to his healer voluntarily. If he can afford to give a healer only some plates, the healer must accept this gift.

It is a social profession, as such a Dayak healer lives a modest life. As being a healer entails heavy consequences, not many Dayak youngsters are interested in this profession.

--Erma S. Ranik

Photos by West Kalimantan children bring reconciliation

The Jakarta Post , Jakarta | Sat, 01/26/2008 2:45 AM | Life

By Erma S. Ranik

PONTIANAK, West Kalimantan (JP): Sixteen-year-old Agus' eyes gleamed whenhe saw the photograph before him. ""That is the rice field near my house,"" he said. His eyes were glued to the photographs taken by Desy Anggraini, 16, who hails from Sinam village in Pemangkat subdistrict, Sambas regency.

Agus is one of thousands of children who fled their homes with their parents following the riot that rocked Sambas in March 1999. He has lived in a haj dormitory in Pontianak for over a year now. It is not possible forhim to return to Sinam because the residents of the Malay ethnic group, whooccupy most of Sambas, still object to the return of the Madurese residents.

Agus was able to gratify his longing for his home village when he saw thephotographs on display at an exhibition of children photography at the State Museum in Pontianak from Nov. 20 to Nov. 22. Agus was able to name the spots and places captured in the photographs on display.

Agus' comment was just one of many reactions to the photographs during a workshop on photography held for the children of West Kalimantan. This exhibition was the fruit of a collaboration between Child's Eye, a network of non-governmental organizations in West Kalimantan and the Forum of Volunteers from West Kalimantan, with support from the British Council.

Sixty children of Malay, Dayak, Madurese and Chinese ethnic/racial backgrounds took part in the exhibition. Most of them were from socially marginalized classes in Pontianak, Nyarumkop and Pemangkat: the children ofbus conductor assistants, fishermen and basketmakers, school dropouts and children from refugee camps.

Jonathan Perugia of Child's Eye said the most important part of the program was helping the children of West Kalimantan explain what took placein their daily lives through photography.

""Many people may know nothing about what the daily life of a child is like,"" he said.

And sadly, many children lead desperate lives. They receive no education,are subject and witness to horrible violence or are compelled to work to survive.

With just a pocket camera the children were given ample opportunity to make use of photography as an instrument with which they could talk about their daily lives.

""You feel something different when you look at photographs taken by children and those taken by professional photographers,"" said Perugia, an Associated Press free-lance photographer.

Professional photographers may come up with artistically fine photographs, but they may not have a strong feeling for what they capture with their cameras. ""They are obviously different from the children in their own environment.""

This explains why the children taking part in the program were able to capture their daily activities in their entirety.

Jemi, 15, a Malay, fishes for a living. So he has chosen as his subject the lives of fishermen's children in Pemangkat, capturing their activities from collecting fish to bathing in the river.

In this exhibition, the children were allowed complete freedom to select which of their photos they thought were worth displaying.

The children of Nyarumkop have also captured the activities they know best. They photographed life in a Dayak village. And Wijayanto, 15, captured with her photos the pulse of life among the ethnic Chinese in Singkawang.

Meanwhile, children from a refugee camp tell in their photos what their lives in the camp are like: a limited supply of clean water, small huts andscabies, which many children in the camp suffer from.

With the special spirit of children, they also recorded in their photos the riot that broke out in Pontianak between Oct. 25 and Oct. 27, 2000. Bekri, 14, for example, came up with a photograph showing the desire for a peaceful Pontianak that children have.

A child is squatting, holding a small banner that reads: ""We love peace/ethnic groups/racial groups/religion."" The caption below the photograph reads as follows: ""This banner is held by a child refugee who loves peace. His name is Adam, aged 10, and he earns a living as a scavenger.""

Look at the photographs by Anissa, 15, a Malay girl from Pontianak. She took a picture of a Madurese and a Malay joining hands under a banner aboutthe love for peace. The photo was taken in Kampung Dalam, where the riot inPontianak began.

Anissa said the photo was very important because it depicted the unity between the Madurese and the Malay. Her caption for this photo is: ""Happy and Peaceful.""

""I took this picture in the middle of a riot. The leaders of the Madureseand the Malay suggested that everybody make a banner with the inscription ""Love peace"" to ensure the riot would not spread,"" she said.

Meanwhile, Raidatul Ulum, a coordinator of the event, said the exhibitionalso was held in observance of International Child's Rights Convention Day,which is observed every Nov. 20.

It also is aimed at making more people aware of the plight of children inWest Kalimantan. ""Children are always the victims in the conflicts that break out in West Kalimantan.""

Therefore, this exhibition was held not only in Pontianak, but also in Singkawang from Nov. 24 to Nov. 26. ""The aim is to make more people in WestKalimantan aware of the plight of the children of West Kalimantan,"" he stressed.

To Muhamad, 25, a visitor to the exhibition, this event could be construed as a reconciliation of sorts in West Kalimantan. ""The photographsput on display are those taken by children of different ethnic groups in West Kalimantan.""

He said that this was a good step forward given that conflicts often occur in the province. ""Hopefully through this exhibition the children willbe able to remind adults of the significance of being different,"" he stressed.

Differences, Muhamad said, are no reason for clashes and conflict.

The writer is a journalist for KALIMANTAN Review and a member of the Alliance of Independent Journalists, West Kalimantan bureau

Contract marriages a ticket out of a small town

The Jakarta Post , Jakarta | Sat, 01/26/2008 2:12 AM | Life

SINGKAWANG, West Kalimantan (JP): With too much makeup for her tender years, Su Khim is about to embark on a momentous journey.

As a car pulled up in front of a three-star hotel in the center of Singkawang, she was one of the four people who alighted.

The others were two middle-aged men and a doltish looking young man.

They sat in the lobby, and the two older men began making a series of calls on their cellular phones. One of them came over to the young woman and told her: ""If the phone rings, you must answer yes.""

The man continued by telling her how she should answer the call in the Chinese dialect of Taiwan. Su Khim appeared timid, which irritated the man. ""How will you be able to go to Taiwan to see your mother-in-law if you can't even do such a simple thing?"" he barked.

Su Khim is only one of thousands of ethnic Chinese young women from Singkawang who choose to marry men from Taiwan in contract marriages.

Economic woes are the greatest push for the amoy, as Singkawang's ethnic Chinese women were once known, to seek a foreign bridegroom. Unlike many other Chinese-Indonesian communities, Singkawang is relatively poor. Most of the people are vegetable farmers or fishermen.

Unmarried men from Taiwan have realized it is easy to find a wife in the small town, which has led to brokers setting up business to help them in their search.

Language is no handicap. Though Singkawang residents speak Hakka as theirvernacular dialect, they quickly become fluent in the dialect of Taiwan.

From hunger

Su Khim, who is from Karimunting village, Sungai Raya subdistrict, said she only finished the sixth grade of elementary school two years ago, whichwould make her about 15 years old.

She helped her parents in farming but they lived in poor conditions. One day a distant male relative came to her family and asked Su Khim if she would be interested in going to Taiwan.

It was not for a job offer, but to become the wife of a young man.

Su Khim did not find the offer strange because several girls from her neighboring village had married men from Taiwan. She did not think long andhard about the matter, but decided it was a way to help her family.

She was told to have her photograph taken to be sent to Taiwan. She did not have to wait long because a month later there was a reply from her prospective husband.

He was the younger man in the lobby. Although the man suffers from polio and is not particularly attractive, Su Khim said she was still willing to go through with the plan ""because he's still young"".

She will try out the marriage arrangement by staying in Taiwan for a year.

Kenny Kumala of Singkawang's Ethnic Chinese Communication Forum (Foket) said the large number of Singkawang Chinese girls marrying men from Taiwan began to emerge in the 1970s.

He said it was better today because the man was required to meet his prospective wife before the marriage day. ""In the past they didn't know whotheir husbands before they went to Taiwan,"" she said.

Kenny did not deny the arrangement held risks for the women. ""I've received information from a non-governmental organization in Taiwan that there are 10,000 girls from Singkawang whose status is unclear.""

He also did not dispute that many girls also married good spouses.

""It is they who send money to their families in Singkawang each month,"" Kenny added.

Tjang Fo Hon, the head of a monastery in Singkawang, said men from Taiwanchose women from Singkawang as their wives because they were considered patient and not materialistic.

He said most of the men found it difficult to find partners in their own country, sometimes because of their looks but mostly because they were ""notestablished"".

Marriage to Singkawang women is a bargain for them. They only pay for their flights to Singkawang and a small dowry to their new in-laws. It's relatively inexpensive due to the strength of the Taiwan dollar to the rupiah.

The marriages are most often carried out at the public records' office. However, the men cannot bring their new wives to Taiwan until the women have changed their citizenship, which involves submitting applications to the Taiwanese Chamber of Commerce and Industry in Jakarta.

""The process can take three months,"" Tjang Fo Hon added. If the applications are approved, the wives can follow their husbands.

In addition to send money back to their parents every month, the women usually return home for Chinese New Year.

Aloysius Kilim, regional legislature for Bengkawang regency, said there was no administrative way to prevent the marriages, despite protests that some of the women are underage.

""Anyhow their families become prosperous because their children have married in Taiwan,"" he said.

For some women and their families, it's the only way for them to create abetter life. (Erma S. Ranik)

FUNGSI DAN PERAN DPD

Sesuai dengan konstitusi, format representasi DPD-RI dibagi menjadi fungsi legislasi, pertimbangan dan pengawasan pada bidang-bidang terkait sebagaimana berikut ini.

1. Fungsi Legislasi

Tugas dan wewenang:

• Dapat mengajukan rancangan undang-undang (RUU) kepada DPR
• Ikut membahas RUU

Bidang Terkait: Otonomi daerah; Hubungan pusat dan daerah; Pembentukan, pemekaran, dan penggabungan daerah; Pengelolaan sumberdaya alam dan sumberdaya ekonomi lainnya; Perimbangan keuangan pusat dan daerah.

2. Fungsi Pertimbangan

Tugas dan wewenang:

• Memberikan pertimbangan kepada DPR

Bidang Terkait: RUU Anggaran Pendapatan dan Belanja Negara (APBN); RUU yang berkaitan dengan pajak, pendidikan, dan agama; Pemilihan anggota Badan Pemeriksa Keuangan.

3. Fungsi Pengawasan

Tugas dan wewenang:

• Dapat melakukan pengawasan atas pelaksanaan undang-undang dan menyampaikan hasil pengawasannya kepada DPR sebagai bahan pertimbangan untuk ditindaklanjuti.
• Menerima hasil pemeriksaan keuangan negara yang dilakukan BPK

Bidang Terkait : Otonomi daerah; Hubungan pusat dan daerah; Pembentukan dan pemekaran, serta penggabungan daerah; Pengelolaan sumberdaya alam serta sumberdaya ekonomi lainnya; Perimbangan keuangan pusat dan daerah; Pelaksanaan anggaran pendapatan dan belanja negara (APBN); Pajak, pendidikan, dan agama.

AFTER ALL

Through the darkness
I can see your light
And you will always shine
And I can feel you’re heart in mine
Your face I’ve memorized
I idolize just you
I look up to
Everything you are
In my eyes you do no wrong
I’ve loved you for so long
And after all is said and done
You’re still you
After all
You’re still you

You walked past me
I can feel your pain
Time changes everything
One truth always stays the same
You’re still you
After all
You’re still you

I look up to
Everything you are
In my eyes you do no wrong
And I believe in you
Although you never asked me to
I will remember you
And what life put you through
And in this cruel and lonely world
I’ve found one love
You’re still you
After all
You’re still you

from: Josh Groban

Hak Asasi Manusia

Pena Gelar Diskusi HAM

Tanggal :	25 Feb 2005
Sumber :	Pontianak Post

Prakarsa Rakyat - Pontianak, Kelemahan-kelemahan mendasar pada cara negara memberikan pertanggungjawabannya atas pelanggaran HAM masa lalu, terekflesi dalam UU tentang pengadilan HAM dan UU tentang Komisi Kebenaran dan Rekonsilasi. Untuk itu digagas diskusi kelompok terfokus, oleh perkumpulan Pena dan IKOHI (Ikatan

Keluarga Orang Hilang Indonesia) tentang Pelanggaran Hak Asasi Manusia Masa Lalu dan Tangung Jawab Negara Untuk menaganinya. Direktur Perkumpulan Pena, Erma S Ranik kepada Pontianak Post mengatakan bahwa inisiatif-inisiatif untuk menangani kasus pelanggaran berat HAM masa lalu telah mulai dirintis oleh pemerintahan Gus Dur dengan mengeluarkan UU No 39 tahun 1999 tentang Hak Asasi Manusia. "Kemudian dilanjutkan dengan UU No 26 tahun 2000 tentang pengadilan HAM," katanya. Beberapa kasus pelanggaran berat seperti kasus Timor Timur pascajejak pendapat tahun 1999, kasus Tanjung Priok 1984 dan kasus Abepura sedang dan telah menunggu Pengadilan HAM Ad Hoc.

"Yang menjadi masalah kemudian adalah bahwa baik UU Pengadilan HAM dan UU Komisi Kebenaran dan Rekonsiliasi memiliki kelemahan-kelemahan mendasar," katanya. Kelemahan tersebut, lanjut Erma, menjadikannya sulit diharapkan untuk mendapatkan keadilan bagi korban dan mengungkapkan kebenaran. Diskusi ini, kat Erma bertujuan
untuk menyosialisasikan adanya berbagai kasus pelanggaran HAM masa lalu, bertukar gagasan tentang pelanggaran HAM masa lalu dan urgensi serta inisiatif penanganannya.

Sedianya, diskusi akan diadakan di Hotel Santika pada Selasa (1/3) mendatang, pukul 09.00 WIB hingga pukul 16.00 WIB. Akan hadir sebagai narasumber dalam diskusi tersebut, Johnson Panjaitan dan Indri Fernida dari Kontras. (lev)

Dayak folk-healing yields to modern cures

Dayak folk-healing yields to modern cures

The Jakartapost, Features - September 27, 2002

Erma S. Ranik, Contributor, Pontianak, West Kalimantan

The cold was gripping in Sikukng mountain range area, Jagoi Babang district, Bengkayang regency. The clock struck 11 -- a time when everyone in the village goes to bed.

In Batu Ampar village, however, Magang and his daughter were still busy. He was chanting prayers while his eight-year-old daughter played a bracelet-like music instrument to accompany the prayers.

In fact Magang was not reciting prayers; he was trying to heal a sick child. He is a baliatn (healer), for the Dayak Sikukng tribe. When trying to heal his patients, he usually stays awake until 2 a.m. Only when the tribal rite has been completed, he will return to his home and take a rest. Then if someone else needs his help, he will not reject them.

"It's taboo for me to refuse the request of someone who needs my help," he said softly.

Magang is not alone. In other Dayak villages there are quite a few who have the same profession. They are unique, as modernization pushes itself into the lives of the Dayak people.

This profession has many names. For the Dayak Simpakng, this healer is called a Boretn. The Dayak Jalai call him a Baliatn. Among the Dayak Kemayo people, he is known as a tabib, while the Dayak Ketungau Sesat call him a Manang.

Before the Dayak people were familiar with modern medicine, a baliatn was the only form of healing for them. They would go to a baliatn for all physical complaints and if they were possessed by an evil spirit.

Does a baliatn heal the sick more effectively than a modern physician? It all depends on your conviction.

Customary chief (Timanggokng) Maniamas Miden, however, has testified about the magic power of a healer called Susun of Sidik Tajur village, in Landak regency.

"When he heals a patient, he will cut the patient's skin with a knife. Then he reads a magic incantation and covers the wounded skin with a white cloth. He strokes this part gently and then he removes the cloth. Surprisingly, you cannot see any scar," said Miden.

Munying, a healer from Tanjung village, Ketapang regency, also has a unique way of healing his patients. Sometimes he extracts strange objects from the body of his patient, such as needles, stones and hair. This healer enjoys a respectable position in his community. The Dayak people believe he possesses supernatural powers and therefore accord him with an important and sacred position.

To be a baliatn is a vocation and is one that is not easy to fulfill. First, you must have the right lineage. For the Dayak Ketungau Sesat in Sekadau district, you can only be a healer if either your father or your mother is a healer.

Usually, there are several signs that show that a person can be a healer. He or she can see and communicate with spiritual beings and can see the causes, as well as, the cure for an illness. Then, he or she must take lessons from a senior healer.

When someone is initiated as a healer, they take a vow that he or she will be a healer for the rest of their lives. However, there are sub-tribes that allow a healer to retract his or her vow, for example, the sub-tribe of Dayak Ketungau Sesat.

This may take place if the parents have objections to their child being a healer. This rite is called the batak and is not a great occasion. It can be conducted at the same time as a rite held when a sick person is being healed. However, only senior and experienced healers can conduct the batak.

A Dayak healer is always ready to sacrifice his sleep. The healing process usually starts in the evening and will not end until the next morning. In a barayah rite of the Dayak Jalai, the healer starts the rite at 9 a.m. and ends at 9 a.m. the next day.

A healer usually has several assistants. In the Dayak Jalai sub-tribe, trainee healers will serve as assistants. It is also likely that other healers assist. A healer in Dayak Simpakng has several assistants called pabayu. They have their own duties or they may take turns singing barayah, striking the drums or playing other music instruments.

To live as a healer is not easy. Aside from the many taboos, he must also memorize hundreds of prayers or magic incantations. A Dayak Jalai healer is required to recite hundreds of prayers and mantras called petalian while healing a sick person.

The prayers are chanted, accompanied by the sound of ketabung (small drums). If you understand the language, this petalian sounds like beautiful verses read in a particular rhythm. If you listen to it at midnight or in the early hours, you will experience real serenity.

A healer must have a good knowledge of the efficacy of certain herbs and roots to be used as medicine. He or she must also learn to concoct different herbal medicines according to the needs of different patients.

Nowadays, fewer people are interested in the profession because of the difficult prerequisites. Besides, more and more Dayak people trust modern medicine more than their own traditional healing methods.

Dayak people are reluctant to become healers because of the presence of religion among them. Healers are usually considered "unreligious".

"We are often accused of worshiping idols," said Pisuq, a Dayak Jalai healer from Ketapang.

The number of healers is dwindling. In several villages, only the old healers remain. There is no regeneration. Shrinking forest areas make it difficult for these healers to find the herbs and roots for their medicinal concoctions.

Munying, for example, grows the necessary herbs near his house.

"We can't depend on nature as many forests have been converted into plantations," he said.

If Munying and other baliatn can no longer find the herbs in the forest, the traditional knowledge of the Dayak may be lost. Then, there will no longer be any healers and finally, tragically, one aspect of the Dayak culture will simply vanish.

The writer is the editor of Kalimantan Review, a media for empowerment of customary communities.

Down to Earth No. 58, August 2003

Indigenous rights in West Kalimantan

An interview with Erma Suryani Ranik, volunteer for AMA Kalbar (Indigenous Peoples Alliance, West Kalimantan), who has been visiting the UK and Norway as part of DTE's programme with the indigenous peoples alliance, AMAN.

What are the main problems facing indigenous peoples in West Kalimantan?

The main problem is that our land rights are not being recognised. Although the government recognises indigenous peoples' rights under some regulations or laws, these have never been implemented. A big problem is the huge number of oil palm plantations which have taken our lands and cut down our forests. Sometimes indigenous communities are forced by the military or the police to give their land to the company. The most important thing is not compensation, but recognition of our rights. Companies have a lot of money to offer indigenous communities as compensation, but they're never frank about the impact of oil palm plantations. These are not just destroying our lands, but also our cultures. Oil palm isn't part of our farming culture. It's rice that is part of our culture - we have a customary ceremony to ask the Gods for good harvests for our families.

The basic problem is that there is no prior informed consent. And there's no information about the impact of oil palm plantations. The company people just say good things about the company and not the bad impacts, for example that the projects will bring roads to remote areas, which indigenous communities want.

Have things improved in the post-Suharto period?

There is no big difference on the ground. In the case of Nyayat village, for example, 1,400 hectares of land were taken by PT Rana Wasto Kencana in 1999 and three indigenous people were in prison in Singkawang - two for one year and one for 18 months - because they struggled to defend their rights. This happened since Suharto fell.

What are AMA's main demands and how do they push for them?

The main demand is to recognise indigenous peoples' rights and implement them. AMA, working together with NGOs in West Kalimantan, collaborates closely with some local assembly members and government officials at district level to work for this. With regional autonomy, one positive impact is that there is an opportunity for indigenous people to return to their own governance systems (which were wiped out during the Suharto-era). In one of the districts, Sanggau, the indigenous community was involved in the process of drafting a local regulation to reintroduce the kampung system. The community is not happy with the resulting regulation, but at least they were involved in the process. This is the first time that the government has involved indigenous people and other community members in drafting regulations in West Kalimantan. Before, there were no public consultations and indigenous people just watched the process from outside.

The AMA Kalbar secretariat is very small - just 2 people - so it focuses on making progress at a local level.

What have been the other impacts of regional autonomy in the province?

The negative impact is that the Bupatis (district heads) have become raja kecil (small kings) in the name of generating local income. They do everything to get money, including cutting the forest. In one district in West Kalimantan, Kapuas Hulu, the Bupati has imposed a new export tax in the border areas, for every log which is brought out to Malaysia.

How are current relations between the Dayaks and the Madurese in West Kalimantan, following the outburst of violent conflict in 1997?

There is no problem between the two communities now. They can live together because, for the Dayaks, the issue was settled after the Madurese recognised their guilt and paid the adat fine for killing Dayaks (money and jars, wild pig). In 1999 there was more conflict, but between the Madurese and the Malays. There wasn't much Dayak involvement in this conflict. The Madurese have not been able to go back to the Malay villages since then and they are still living in Pontianak or government resettlement sites.

It is in Dayak culture not to start fights or conflicts.

What is the Dayak traditional opinion on legal and illegal logging?

The Dayaks have customary protected areas. We believe our ancestors are living there and we cannot cut the forest there or make ricefields there. If someone does, they will be punished by customary law, whether they are outsiders or from the Dayak community. On the terms 'legal' and 'illegal' - it's difficult to differentiate. Every company that comes and logs our land is illegal, because they never ask permission to cut our forests. For us, anyone who logs the forest without permission, consultations and agreement, that's illegal. You can't say it's just based on the government regulations because indigenous rights are not recognised by the HPH [logging concession] system. I do support the international campaign against illegal logging, but it's just a tool to get indigenous rights recognised and reform of the forest management system in Indonesia.

Can you describe the problems associated with mining in West Kalimantan and how these relate to indigenous peoples?

There are no big mining companies in West Kalimantan now, but PT Aneka Tambang has plans for a bauxite mine in Sanggau district. This is on indigenous land - there haven't been any negotiations or consultations yet.

Small-scale gold mining is dangerous because people don't have the knowledge to reduce the environmental impact - they use mercury. This is done in some districts, especially in Ketapang, Benkayang, Landak and Pontianak districts. Local people, including Dayaks do this. There is a big impact on women because the miners dump the waste from mining in the river. The women are the ones who use the river everyday for washing, for drinking water, cooking water etc. They know about the impact on their bodies. In Bengkayang, some of the women from 5 villages decided to hold discussions on how to minimise the impact of mining. They don't think it'll be easy to stop the mining, because people want to make money - they don't have any other source of livelihood. They need support on how to reduce the negative impacts.

What about the forest fires? Is there evidence of health impacts among forest peoples of the 1997-8 forest fires for example?

There haven't been any studies about this. In Pontianak the smoke is bad every year and makes us feel ill. I think a lot of people get ill in the villages from the smoke - and they don't have access to the same healthcare as in the city. There should be a study on this. One company, PT Bumi Pratama Khatulistiwa, was found guilty of burning to clear land was supposed to pay a fine, but the court decision was not implemented. This year the companies did the same thing, the police came to their areas, but nothing was done about it.

Are you optimistic about the future of indigenous peoples in West Kalimantan and Indonesia generally?

I am. If all indigenous peoples in Indonesia struggle for their rights, and make it their 'holy duty', we can pass through any difficult situation no matter how hard it is. I believe the rights of indigenous peoples will be recognised and will be respected by everyone in Indonesia.

Has your visit to the UK been a useful experience?

I've learned a lot about international NGOs in the UK who know how to make campaigns to bring indigenous peoples' cases to international attention. In some cases in Indonesia, indigenous lands are taken by Western-based companies and it is important to let people in those countries know about it. They should know about their companies' behaviour overseas. It will be useful to help communities stop companies taking over our land without our consent.

COMMUNITY DEVELOPMENT OR COMMUNITY EMPOWERMENT

Community development selama ini sering diterjemahkan dalam 2 hal yakni pembangunan masyarakat dan pemberdayaan masyarakat. Menurut teorinya community development diterjemahkan lagi menjadi 3 konsep yang berbeda dengan ciri khas masing-masing yakni Development for community; development with community dan development of community.

Pembagian ini berimplikasi pada beragamamnya keterlibatan aktor, bentuk hubungan, pengambil keputusan, pelaksana dan bentuk kegiatan yang akan dilakukan.

	Development for community	Development with community	Development of community
Aktor utama	Aktor dari luar	Aktor dari luar bersama dengan masyarakat lokal	masyarakat lokal
Bentuk hubungan	Sosialisasi /konsultasi	Kolaborasi	Self mobilization empowerment
Pengambil keputusan	Aktor dari luar	Aktor dari luar bersama dengan masyarakat lokal	masyarakat lokal
Pelaksana	Aktor dari luar	Aktor dari luar bersama dengan masyarakat lokal	masyarakat lokal
Bentuk kegiatan	Proyek	Proyek dan program	Pengembangan sistem dan kelembagaan

Sumber: community development; sebuah eksplorasi, Riza Primahendra

Dari ketiga konsep diatas, idealnya community development dilakukan dalam bentuk development of community yang sangat dekat pengertiannya dengan comunity empowerment (pemberdayaan masyarakat).

Selama ini memang banyak yang menterjemahkan community development dan community empowerment sebagai 2 hal yang berbeda. Namun bagi menurut saya adalah istilah yang berbeda ini bukanlah sesuatu yang perlu diperdebatkan, karena community development bagi saya adalah sebuah proses dari pemberdayaan masyarakat.

Teori dan definisi pemberdayaan masyarakat selama ini sangat beragam. UNDP menterjemahkan pemberdayaan ( Empowerment (pemberdayaan/penguatan) sebagai sebuah proses yang memungkinkan kalangan individual ataupun kelompok merubah keseimbangan kekuasaan dalam segi sosial, ekonomi maupun politik pada sebuah masyarakat ataupun komunitas.

Dalam konteks itu menurut saya, pemberdayaan masyarakat desa sekitar hutan adalah sebuah proses dalam rangka meningkatkan kemampuan dan kemandirian secara individual atau kelembagaan dari masyarakat desa sekitar hutan guna mengorganisir diri dalam membuat perencanaan dan tindakan kolektif untuk berpartisipasi dalam tata kelola kehutanan yang baik.

PRINSIP PEMBERDAYAAN MASYARAKAT MENURUT PBB Kegiatan-kegiatan yang dilaksanakan harus berhubungan dengan kebutuhan dasar dari masyarakat; program-program (proyek) pertama harus dimulai sebagai jawaban atas kebutuhan yang dirasakan orang-orang; Kemajuan lokal dapat dicapai melalui upaya-upaya tak saling-terkait dalam setiap bidang dasar, akan tetapi pengembangan masyarakat yang penuh dan seimbang menuntut tindakan bersama dan penyusunan program-program multi-tujuan; Perubahan sikap orang-orang adalah sama pentingnya dengan pencapaian kemajuan material dari program-program masyarakat selama tahap-tahap awal pembangunan; Pengembangan masyarakat mengarah pada partisipasi orang-orang yang meningkat dan lebih baik dalam masalah-masalah masyarakat, revitalisasi bentuk-bentuk yang ada dari pemerintah lokal yang efektif apabila hal tersebut belum berfungsi; Identifikasi, dorongan semangat, dan pelatihan pemimpin lokal harus menjadi tujuan dasar setiap program; Kepercayaan yang lebih besar pada partisipasi wanita dan kaum muda dalam proyek-proyek pengembangan masyarakat akan memperkuat program-program pembangunan, memapankannya dalam basis yang luas dan menjamin ekspansi jangka panjang; Agar sepenuhnya efektif, proyek-proyek swadaya masyarakat memerlukan dukungan intensif dan ekstensif dari pemerintah; Penerapan program-program pengembangan masyarakat dalam skala nasional memerlukan pengadopsian kebijakan yang konsisten, ; pengaturan administratif yang spesifik, perekrutan dan pelatihan personil, mobilisasi sumberdaya lokal dan nasional, dan organisasi penelitian, eksperimen, dan evaluasi; Sumberdaya dalam bentuk organisasi-organisasi non-pemerintah harus dimanfaatkan penuh dalam program-program pengembangan masyarakat pada tingkat lokal, nasional, dan internasional; dan Kemajuan ekonomi dan sosial pada tingkat lokal dengan mensyaratkan pembangunan yang paralel di tingkat nasional.

Jadi, menurut saya, istilah tidak perlu diperdebatkan. Yang penting adalah bekerja tulus untuk masyarakat yang tak mampu. Tentu saja pekerjaan ini seharusnya bisa diukur tingkat keberhasilannya. Sudah ndak zamannya berteori dengan mengatakan pemberdayaan tidak bisa diukur. Memang mengukurnya tidak melulu harus dalam bentuk fisik, tetapi juga fakta dan gejala p-erubayhan sosial pada masyarakat, dimana kita (orang atau lembaga) bekerja.

Perubahan ini, juga bisa menjadi bumerang buat penggiat pemberdayaan. Bisa jadi setelah diberdayakan, masyarakat menjadi kritis dan bertanya : mengapa begini dan mengapa begitu. Atau bertanya : Bapak / ibu, bisakah kamu tahu darimana bapak/ibu dapat uang untuk jerja kayak gini dan berapa jumlah uang serta gaji bapak/ibu ?. Nah.......

Pengungsi Madura

[INDONESIA-NEWS] JKTP - Madurese Refugees Ready to Start New Life

From: indonesia-p@indopubs.com
Date: Tue Feb 01 2000 - 16:26:18 MST

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X-URL: http://www.thejakartapost.com:8890/iscp_render?menu_name=hitlist_details&id=658259

Madurese refugees ready to start new life

Business News - February 02, 2000

By Erma S. Ranik

PONTIANAK, West Kalimantan (JP): "I do not know when we can start
farming here," Syamsudin, 39, complained. The farmer from Sanggau Ledo
in Sambas regency was one of 500 Madurese refugees from Sambas.

The refugees from last year's ethnic riot pitting Madurese migrants
and indigenous Malays now occupy a resettlement site provided by the
government at Tebang Kacang village, Sui Raya subdistrict, Pontianak
regency.

Syamsudin's complaint is well founded. He has occupied the house
allocated to him for six months but, like other refugees, cannot yet
start planting. The problem is that they are yet to clear the land
that the government has provided for farming.

Now the refugees depend on government assistance for their basic
necessities, such as rice, kerosene, cooking oil and salted fish. All
this assistance will stop in a few months; after then they will be on
their own. Now they are hard pressed to imagine a future without land
and government aid.

It is also impossible to plant crops on the land within their housing
complex. Lacking a drainage system, their homesteads are often
flooded.

Some refugees whose homes have not flooded have successfully grown
corn. Other refugees are trying something different. "Felling trees in
the forest," said Hasib, a refugee from Karimunting, Sui Raya
subdistrict, Sambas regency. Hasib can earn Rp 15,000 a day from
selling wood. "It helps make ends meet," he said.

Hasib hopes the land is ready for farming so that he can "start a new
life" in the fertile Tebang Kacang. "We want to start farming as soon
as possible."

Tebang Kacang was formerly a densely forested area. The first farmer
to open the land to agriculture many years ago was Asmar H. Ibrahim,
74. Thanks to Asmar's tenacity, Tebang Kacang is now a prosperous
agricultural village.

Tebang Kacang is a main producer of vegetables, ginger and other cash
crops in West Kalimantan. "We grow coffee and fruit," said Amat,
another Tebang Kacang resident.

Marketing is no problem because Tebang Kacang is well-connected with
the main city, Pontianak, where farmers sell their products. The
cities are two hours apart by boat.

However, life is not easy at Tebang Kacang. Asmar has prohibited
residents from gambling and carrying sharp weapons. "Sharp weapons are
allowed only on the farm," Amat said.

The relocated Madurese migrants displaced by bloody ethnic fighting
between the indigenous Malay and Dayak groups had become everyone's
headache. All districts openly refused to accommodate them except
Tebang Kacang, probably because it was already predominantly Madurese.

The first migrant group arrived there six months ago. At that time,
public facilities such as elementary schools and community health
centers were under construction.

Children's education remains largely neglected -- there are no school
buildings. "Elementary schools are yet to be built," said Subro, a
college student who volunteers to help the displaced Madurese in
Tebang Kacang.

The nearest elementary school to Tebang Kacang is located far from the
resettlement complex across a river. The children are afraid to go
there. To solve the problem, the refugees have established a
foundation to run an Islamic elementary school, Madrasah Ibtidaiyah.

Makeshift shelters formerly used to accommodate the refugees are now
used as classrooms.

The school has a great number of students. "Nearly 250," said
Syamsudin, the Al Muhajirin foundation secretary. The teachers are
self-supporting and recruited from among the refugees.

Health facilities and drinking water are not available. The refugees
rely on the Kapuas river although the water is not very hygienic.
People collect rainwater for drinking.

In short, life in the resettlement area is chaotic.

Many people are wondering about the Rp 3.6 billion which the
government earmarked for refugees. Refugees said the funds were
allocated for resettlement, clean water and schools, but they believe
that the funds are largely unaccounted for.

"No one should exploit our misery for their own gains," a refugee
said.

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