Exploring the understandings and expressions of women of faith as part

of ”Papua, land of peace”

(AlDP-Progresio)

Section One: Introduction

Peace has become a national preoccupation throughout the past decade of social and
political instability in Indonesia. In these trying circumstances, communities have been pitted
against each other, and a sense of security has been difficult to find. Each corner of the
nation has been immersed in anger and each minute of this republic’s history has been
tainted with malice and fright.
So often, we find religion amid all this conflict and competition. The reality of religion’s role in
conflict is at odds with the fact that it is also the institutions of religion that exhort us to live in
peace, with tolerance, mutual respect and harmony.
In Papua also, there has been a series of peacebuilding initiatives over the past 10 years.
One initiative has been the idea of establishing a ”zone” or ”land” of peace in Papua. This
concept was first proposed by civil society organisations in Papua but has since gained much
broader currency. Strangely, however, there have been no concrete proposals of what
should be done by who to create this zone/land of peace. Or, on occassions when
discussion about this the zone/land of peace has taken place, it has tended to have a largely
ceremonial nature and lack substance. People are busy commemorating and celebrating, but
when forced to face the more complex reality of the situation in Papua today, they often
remain silent. As a result, the idea of Papua as a zone/land of peace exists largely as
ambiguous concept, and has not touched on real problems in a substantive way.
In an effort to flesh out “Papua, land of peace” and help develop the conceptual basis of this
idea, Aliansi Demokrasi untuk Papua undertook a survey regarding the understandings and
expressions of peace among Muslim women in Papua. This research was based on the
assumption that peacebuilding activities in general tend to ignore the role of women of faith
and limit their involvement, and in particular sideline women of faith from particular religious
communities, regions and social backgrounds.
[This study has found that] While often not recognised, there is much interaction between
faiths. Often, interfaith interaction is informal and it is largely driven by women. It occurs
frequently and naturally in daily exchanges. Aside from interfaith exchange, intra-faith
discourse is also important in building peace to promote exchange within faith communities.
There is much to be gained from involving women of faith in efforts to promote peace through
religious pluralism.

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Section two: Methodology and Activities
a. SURVEY AND FOCUS GROUP DISCUSSIONS ON SURVEY RESULTS
A survey exploring the understandings and expressions of Muslim women of faith in
Papua was undertaken from 22 January to 22 February 2007. The survey was conducted
based on random sampling using semi-structured interviews in eight different areas of the
city and regency of Jayapura, including Kertosari, Sentani and Besum in Jayapura
regency and Abepantai, Youtefa, Skyline, Koya and Tanah Hitam in Jayapura town area.
In each area, there were an average 15 respondents, with the exception of Abepura
where it was possible to interview a larger number of respondents within the sizable
student population.
The rationale for selecting the eight survey areas firstly, related to the fact that each has
a significant Muslim population, either as a result of government programmes for planned
transmigration from other islands of Indonesia or those who have moved to Papua on
their own volition. Another defining characteristic of these communities is that they have a
high concentration of a single ethnic identity.
There were 175 respondents to the survey. On completion of the survey, focus group
discussions (FDGs) were conducted from 24-25 February 2007. The FDGs were
intended to both validate and refine the outcomes of the survey. Participants of the FDGs
included members of women’s organisations, as well as survey respondents.
b. WORKSHOP
A workshop on the perspectives of women of faith in building peace in Papua was held
on 28 March 2007. This workshop involved three panellists who shared their perspectives
as Protestant, Muslim and Catholic women. The 30 participants of the workshop were
associated with faith-based student groups, religious organisations, community
organisations, government, political parties and the Papuan People’s Assembly (MRP).
Following presentations from the three panellists, participants engaged in ”break out”
discussions in two groups. The outcomes of their group discussions were shared in a
plenary session for consideration by all workshop participants.

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[Translator’s note: Section three detailing results moved to Annex 1 in summary translation]

Section Four: Analysis

A. ANALISIS OF SURVEY RESULTS
1. Understanding how women of faith understand peace
a. What is a “peaceful” situation to you?
The majority of respondents (130 respondents or 74.3% of total sample),
answered: ”Safety, calmness, comfort, absence of conflict or fighting.”
Another frequent answer was “Mutual respect, mutual appreciation,
understanding, affection and harmony.”
A very fundamental understanding of peace was also expressed, ”Adequate
standard of living: decent work, sleeping easily, enough food, adequate
income, sufficient rest, good business/trade.” 6 respondents or 3.4% shared
this kind of understanding of peace.
In analysing responses in this section we can identify a number of characteristics
with respect to the meaning of peace for the Muslim women who participated in
the survey: [1] women’s understanding of peace is very similar to that held
generally in the community, [2] peace is understood largely in terms of relations
and interactions in daily life, and women’s understanding of peace tends to be
simple and personal in nature, and [3] understandings of peace also relate to the
fulfilment of family’s needs, cooperation in the community, sleeping well, and
success in business/trading activities. Overall, we found that the Muslim women
surveyed tend to understand peace largely in relation to their daily household
activities, their interaction with the surrounding community and the economic
welfare of their family.
b. What situations or conditions cause women to be concerned about the risk
of conflict?
A total 51 respondents, or 29.1% answered; ”Insecurity: theft, rape, murder,
rioting, fighting.” Another common response was ”People who get drunk and
demand money.” There were 39 respondents or 22.3% who referred to this.
“The issue of Papuan independence” was mentioned by only 17 respondents
or 9.7%.
It is also noteworthy that a significant number of respondents indicated that they
did not feel concerned/afraid (29 respondents or 16.6% ).
Yet overall, the survey revealed that there is increased concern among Muslim
women in Papua about the possibility of conflict. This concern is understandable,
because in part it reflects anxiety about the political situation and Papuan
independence movement among women who are mainly from migrant/non-
Papuan communities. These communities are easily led to believe that the
Papuan independence movement has a sectarian agenda representing a
particular ethnicity and religion (i.e. Christian Papuans). They maintain this
perception despite having been assured that the objective of the Papuan
independence movement is to improve the prospects for justice and security for
the people of Papua. However, the main cause of concern for Muslim women
surveyed was crime, particularly due to the sharp increase in the crime rate in
Papua over the past five years. Over this period, the “need” or desire for material
goods has increased, there has been an expansion of social
interaction/communication and a rapid rate of social change. These factors have
created the conditions/opportunity for crime or conflict, especially as these

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 changes have not been matched with an improvement in social control and law
enforcement.
Women are also fearful of the increased number of drunk people who act in an
offensive or intimidating manner. This phenomenon can be understood as a
negative consequence of Special Autonomy; there is increased cash flow in the
community, but not a commensurate increase in the level of social or legal
control. Special Autonomy has demanded a high price in terms of the decline in
standards of education and morality in society.
It is interesting to note that those respondents who said that they were ”Not
afraid” tended to be (university) students who were better able to understand that
the social and political insecurity had clear and rational causes. They could
identify that criminality was a broader social problem that affected all members of
the community, rather than regarding the problem as a specific threat against
migrant Muslim women.
c. Have respondents experienced this kind of situation or conflict?
Of the 175 respondents, 131 or 75% indicated that they had experienced conflict
(as they understood it) in their community. Only 42 respondents or 24% had no
experience of conflict.
This result indicates that conflict has occurred in almost all of the communities
where the survey was conducted, either on a small or large scale. This included
domestic violence, conflict resulting from criminal incidents that caused an
escalation of tensions in the community, conflict resulting from misunderstandings
in dealing with indigenous Papuans, as well as conflict related to the broader
political situation including events of 1998-2000, through to the 16 March incident
2006.
Those who answered that they had never experienced conflict are likely to live in
areas far from the main areas of political conflicts, or possibly because they did
not recognise the events as “conflict.”
2. Understanding steps taken by women to build peace.
a. How do you build relations with women of other faiths so as to avoid
conflict?
114 respondents or 65.1% answered that they seek to “Maintain good relations:
respect and appreciate others, be considerate of other people’s feelings,
tolerance, maintain harmony, try to understand without judging” to avoid
conflict with other faiths. A similar approach was to “Relate to them on same
terms: not discriminate, build relations, foster understanding, establish
friendships, communicate” as indicated by 29 respondents or 16.6% of the total
sample. 13 respondents or 7.4% indicated that they try to “Help each other out
and cooperate.” Another 15 respondents (8.6%) gave a variety of answers
including “learn and understand each other’s religious rules/laws, undertake
activities together, teach them [Papuans] the value of trading, no problems,
share in each other’s religious holidays/festivals, not think ill of others, be
aware of each other’s existence.” Only 7 respondents (4%) were not able to
answer this question on ways to build communication with other faiths.
From the responses indicated above, it is possible to see two categories with
respect to the way that women understand “relations” between people of different
faiths. One group of women feel they are able to avoid conflict with women of
other faiths simply by showing others respect, being considerate and seeking to
maintain harmony. This kind of response was seen mainly among women who
rarely interact with women of other faiths. However, women from communities
(such as Skyline and Tanah Hitam) that frequently interact with other faiths in the

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 course of their commercial activities, PTA meetings at school, use of health
centres, or those with a high degree of interaction with the community, such as
students, tended to feel that more concrete action is needed to maintain good
relations with people of different faiths. They indicated that interfaith
understanding required efforts to demonstrate and set an example of tolerance,
for example by planning activities together, sharing skills in commerce/trading, or
even by showing appreciation toward each other’s religious traditions. Those
women who answered that they did not know how to build communication with
women from other faiths are likely to include women who were not aware that
their existing activities/actions had contributed to relations with other faiths, as
well as women who come from communities that are generally closed off to others
due to their own sensitivities.
b. Have you experienced difficulties using these approaches?
Of the total sample of 175 respondents, 142 people or 81.1% replied that they
had not experienced difficulties. Only 3 people or 1.7% indicated they faced
difficulties in building communication with women of other faiths.
These results appear to indicate that women find it relatively easy to build
relations with other groups. There seem to be a number of factors contributing to
this. Firstly, women tend to interact with others in simple ways based on daily
activities, for example; casual greetings and talking to others about their daily
experiences. As a consequence, interaction among women in the community
tends to be relatively open and common. Secondly, in communicating with other
women, women tend to relate as equals, exchange stories and concerns, so that
others feel that they are listened to and accepted. Thirdly, interaction between
women occurs naturally and in simple ways, and it is also frequent. As a result,
women tend to develop good communication skills. Fourthly, there are numerous
fora for women of different faiths to interact on a regular basis, such as through
local health centres, women’s associations, school visits, shopping places and
others. In actuality, problems tend to occur when the meetings/interaction is
infrequent or when it takes place as ”official” meetings, which tend to be
dominated by men.
c. What do you do when you realise that your words or actions have caused
conflict or made people feel insecure?
Of the 175 respondents, as many as 132 or 75.4% said that they ”Apologise and
reflect on own actions.”
Behind this answer we can identify two general characteristic in terms of the way
that women and men tend to respond to conflict. Women frequently admit worng-
doing or take the blame and apologise. Men however, tend to seek redress the
situation through action and this reflect a social construct that places men in a
superior position. To admit fault or wrong-doing is a subordinate position reserved
for women.
Yet in practical terms, women find that apologising directly to they person they
wronged helps them to maintain a relationship and communication. Apologising
relieves the tension and enables relations to return to normal.

3. Who can help women in building peace?

85 respondents or 48.6% answered that their family (“husband, parents,
children, brothers/sisters, grandparents”) are best able to assist them in
building peace. A further 44 respondents or 25.1% turned to “community and
religious leaders.” 39 respondents or 22.3% answered “Friend, colleague,
boyfriend”, 36 respondents or 20.6% referred to “Neighbours, local

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 community.” Only 24 respondents or 13.7% said that ”Government:
Neighbourhood leader, village head, police” helped them in building peace.
The survey results indicate that women’s reliance on their immediate family is
high. This is an illustration of the extent to which the domestic sphere continues
to influence women. Women who are active outside the home or in community
organisations are more likely to turn to community or religious leaders. The
tendency also to turn to government institutions (neighbourhood leaders, villages
heads, police) is also demonstrative of women’s desire to seek security and the
fact that women are most frequently the victims of crimes related to excessive
drinking, gambling, sexual harassment or domestic violence.
4. What can be done to strengthen peace?
59 respondents or 33.7% replied that more effort was need to ”Respect and
appreciate others, be tolerant, not offend people, maintain harmony.”
Another common response was ”Build good relations, develop good
communication, increase solidarity.” This response was given by 35
respondents or 20%.
The responses of women surveyed regarding the concept of peace were
generally the same as those among the broader community, and therefore
indicates that there is potential to involve (Muslim) women. Women have often
led efforts to build peace in their local communities. It is unfortunate however,
that there are few opportunities to promote the participation of Muslim women in
discussing and applying their perspective regarding peace either with other
women or with men.
5. What should Muslim women or women’s groups do to promote peace?
46 respondents or 26.3% said that there should be efforts to “Respect and
appreciate others, be tolerant, be considerate, maintain harmony, create
peace.” 34 respondents or 19.4% recommended “Join community activities:
local women’s associations, prayer meetings, community lottery, local
health service” as ways to build peace. Another common response was
“Establish relations and engage with surrounding environment, build
relations, exchange greetings, promote solidarity, share advice.” This
response was given by 25 respondents or 14.3%.
There were a significant number of respondents who did not know what Muslim
women’s groups could do to promote peace. A total 62 respondents or 35.4%
gave this answer.
Mutual respect, consideration of others, tolerance, harmony and peace is
important to women. Peace is not simply a concept, but needs to have a “media”
to through which parties can express their desire to build peace together. The
“media” or opportunities frequently used by women are local women’s
associations, health clinics, study groups and lottery circles. In some cases
however, these opportunities for exchange among women can also take on an
exclusive nature or become sphere for unhealthy competition among women
themselves.
The high rate of women who answered “Don’t know” – showing they have no
ideas of what Muslim women’s groups should do to build peace - may indicate
that these women do not have much contact with such groups. It may also reflect
the fact that these women have not been well informed or do not regard peace as
“their agenda.” In fact, a number of participants said that they did not realise that
their efforts to maintain good relations between different social groups was in fact
contributing to peace. They had the impression that building peace is difficult
work and the responsibility of men.

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 6. What should faith-based women’s organisations (including faith-based political
parties) do to help women?
Of the 175 respondents, 103 or 58.9% of respondents answered ”don’t know.” 32
respondents or 18.3% said that women’s organisations should ”Assist, address,
promote and respect women’s rights.” Only 10 respondents or 5.7%
expressed a hope that women’s organisations would ”Build understanding
about the meaning of peace.”
The large number of respondents who answered ”don’t know” seems to reflect
the ignorance of respondents regarding the fact that religious organisations have
a mandate to help fight for the rights of women. In some areas, particularly in
transmigration communities, women only know and interact with their own
communities and have little contact with women’s organisations. There are also
some women who although aware of the existence of women’s groups question
their value. Their criticisms of women’s organisations included concerns that they
were busy “organising themselves”, their activities were concentrated in urban
areas, activities did not sufficient meet the needs of women and too little was
done to build relations in the community.
The hope expressed by Muslim women in the survey that women’s organisations
would undertake peace education activities reflects the critical awareness of
women regarding the potential for efforts to respond to small-scale conflicts that
frequently occur in their communities and have a significant impact on the daily
lives of women. They realise that conflict must be addressed in order for the
rights of women to be protected, and this includes localised conflicts and the flow-
on impacts of conflict in other areas.

B. KEY POINTS FROM FOCUS GROUP DISCUSSIONS ON SURVEY RESULTS

1. For women, security and peace means that they are able to go about their daily
activities without anxiety or fear. However, changes in the political and social
environment, in particular under Special Autonomy, have had an impact on the
kind of security and peace sought by women. Women are increasingly afraid,
both in their homes or out in the community. This fear is based on concern that
conflict could break out at anytime in any place without forewarning. The
experience of women over the past five years in Jayapura has proven this. This
situation has made some women more dependent on others for their security.
Women who are active outside the home have had to find new skills, courage
and independence.
2. The issue of Papuan independence causes fear among Muslim women based on
their concern that they (as migrants) will become the target of anger and protests
by indigenous Papuans who feel they have been treated unfairly by the
Indonesian government. This feeling is particularly acute in transmigration areas
where interaction between Papuan and migrant women is limited. Because of
this, women are very vulnerable to provocation by groups with an interest in
inciting communal conflict in Papua.
3. Although indigenous Papuans have been responsible for criminal acts in some
areas, especially transmigration areas, there is generally an awareness that this
was not an ethnic issue. Women recognised that not all Papuans are criminals
and that non-Papuans also committed crimes.
4. When there is conflict or a lack of peace in the community, most frequently, it is
women are the primary victims. It is generally also women who are first to stand
up and seek to rebuilt the future. But in the process of responding to or
recovering from conflict, women are rarely involved and feel they have few

7
 opportunities to build equality with men. These difficulties reflect the on-going
dominance of patriarchal attitudes in the community.
5. In nearly all communities, women remain very reliant on people close to them,
such as their husbands, brothers/sisters, friends and boyfriends. Community and
religious leaders in some cases are also important figures for women, as well as
village heads. Women look to these groups for assistance in maintaining peace
and improving social order.
6. Surveys such as this should be conducted more broadly and involve women from
other backgrounds. Women should come together to discuss the outcomes of the
surveys so that they have a better understanding of the situation of women in
their own communities, as well as the opportunity to promote cooperation and
communication with other groups.

Section Five: Follow-up plans

Women of faith have a common agenda to realise peace. This includes:
1. Promoting intensive communication and interaction among women’s groups
through periodic meetings. These meeting should also include women students,
women from different areas and also engage with those sections of government
involved in women’s issues.
2. Supporting the capacity and skills of women, in particular with respect to their
peacebuilding capacity through training and the development of a permanent
forum.
3. Maximising the role of the media to support the many efforts of women to build
peace.
4. Developing ways to promote the role of regular community activities involving
women, such as health centres, local women’s associations, community lottery,
study groups, etc. to strengthening the relations between women of different
backgrounds.
5. Maximising the role of women’s organisations so that they focus their activities
on real issues of concern to women.
6. Engaging with a variety of sectors – both men and women – from a range of
institutions and affiliations to promote the role of women in building peace, from
the level of daily activities, through to broader political, economic, social and
cultural fora.

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Annex 1
a. SURVEY AND FGDS ON SURVEY RESULTS
The survey sought to explore a) women’s understandings of peace, and 2) how women
build relations or networks to build peace. There were six aspects of these two areas
there were explored through an “open question” format. As could be expected, this
methodology produced a great variety of results, although it was possible to also
correlate participant’s responses.
The 175 surveys were tabulated by classifying responses and compiling these into a
complete data set from the eight communities surveyed.
I. Exploring understandings of peace
1. Understanding how women of faith understand peace
1.a. What is a “peaceful” situation to you?
Summary of responses:
Total
NO. Responses %
respondents
Safety, calmness, comfort, absence of conflict
1. 130 74.3
or fighting
Mutual respect, mutual appreciation,
2. 9 5.1
understanding, affection and harmony
Happy families, good health/welfare,
3. 12 6.9
happiness, success of children
Adequate standard of living: decent work,
4. sleeping easily, enough food, adequate 6 3.4
income, sufficient rest, good business/trade
Others: respect for differences of opinion,
5. community life, democracy, mutual 14 8
assistance, build relations, mutual trust
6. Don’t know 5 2.9

1.b. What causes women to feel concerned about the possibility of

conflict?
Summary of responses:
Total
NO. Responses %
respondents
1. People who get drunk and demand money 39 22.3
2. The issue of Papuan independence 17 9.7
3. Insecurity: theft, rape, murder, rioting, fighting 51 29.1
Domestic problems: husband’s absence,
rumours about oneself becoming known by
4. 6 3.4
husband, interference in family affairs by third
party, illness of children
5. Conflict along ethnic/religious 5 2.9
6. Anarchic/out-of-control demonstrations 6 3.4

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 7. Fear of indigenous Papuans 5 2.9
Others: not being liked, failure in studies,
8. making mistakes, fear of violating Syariah 7 4
(Islamic law), lack of togetherness
9. Not afraid 29 16.6
10. Natural disasters 6 3.4
11. Don’t know 4 2.3

1.c. Have you ever experienced any of these situations (that made you feel
fearful)?
Responses included:
Total
NO. Response %
respondents
1. Yes, has occurred 131 75
2. No 42 24
3. Don’t know 2 1

2. Exploring the ways that women of faith express difference to build peace
2.a. How do you build relations with women of other faiths so as to avoid
conflict?
Summary of responses:
Total
NO. Responses %
respondents
Maintain good relations: respect and
appreciate others, be considerate of other
1. 114 65.1
people’s feelings, tolerance, maintain
harmony, try to understand without judging
2. Helping each other out and cooperation 13 7.4
Relate to them on same terms: not
discriminate, build relations, build
3. 29 16.6
understanding, build friendships,
communicate
Other: learn and understand each other’s
religious rules/laws, undertake activities
together, teach them [Papuans] the value of
4. 15 8.6
trading, no problems, share in each other’s
religious holidays/festivals, not think ill of
others, being aware of each other’s existence
5. Don’t know 7 4

2.b. Have you experienced difficulties in doing this (avoiding conflict)?

Summary of responses:

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 Total
NO. Responses %
respondents
1. Not experienced problems 142 81.1
2. Experienced some problems 6 3.4
3. Sometimes experience problems 12 6.9
4. Experience problems 3 1.7
5. Don’t know 12 6.9

2.c. What do you do when you realise that your words or actions have
caused conflict or made people feel insecure?
Summary of responses:
Total
NO. Responses %
respondents
1. Apologise and reflect on their own actions 132 75.4
Have never caused anyone to feel offended
2. 17 9.7
or angry
Others: avoid sensitive issues
(ethnicity/religion), reform words and action
so as to not repeat mistakes, pretend as if
3. nothing happened, try to build understanding 24 13.7
that differences will cause misunderstanding,
stay at home, avoid contact with “local
people”, withdraw
4. Don’t know 2 1.1

3. Who can help women in building peace?

Summary of responses:
Total
NO. Responses %
respondents
Family: husband, parents, children,
1. 85 48.6
brothers/sisters, grandparents
Government: Neighbourhood leader, village
2. 24 13.7
head, police
3. Friend, colleague, boyfriend 39 22.3
4. Community or religious leaders 44 25.1
5. Neighbours, local community 36 20.6
6. Other: self, boss, community association 4 2.3
7. Don’t know 13 7.4

4. What can be done to strengthen peace?

Summary of responses:

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 Total
NO. Responses %
respondents
Respect and appreciate others, be tolerant,
1. 59 33.7
not offend people, maintain harmony
Build relations, develop good communication
2. 35 20
and relations, increase “solidarity”
3. Helping each other out and cooperation 21 12
Join community activities: neighbourhood
4. women’s groups, prayer meetings, 12 6.9
community lottery, local health service
Other: Serve as an example of the way
differences are a shared strength and spread
understanding of this, be peace-loving, trust
5. others, pray, consult/discuss, forgive each 27 15.4
other, be calm and discuss problems,
maintain self-control, avoid talking about race
and religion
6. Don’t know 22 12.6

II. Networking and cooperation

1. What should Muslim women or women’s groups do to promote peace?
Summary of responses:
Total
NO. Responses %
respondents
Respect and appreciate others, be tolerant,
1. be considerate, maintain harmony, create 46 26.3
peace
Establish relations and engage with
surrounding environment, build relations,
2. 25 14.3
communication, promote solidarity, share
advice
3 Help others and cooperation 5 2.9
Join community activities: local community
4. women’s group, prayer meetings, community 34 19.4
lottery circles, local health service
Others: strengthen one’s relation with God,
avoid suspicious activities, find unity, work
5. together to promote peace, stay at home, 12 6.9
control oneself, not discriminate, help to
resolve conflicts between people
6. Don’t know 62 35.4

2. What should faith-based women’s organisations do to help realise the

hopes of women?
Summary of responses:

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 Total
NO. Responses %
respondents
Spread awareness of the organisation’s
1. 3 1.7
existence among other women
Assist, address, promote and respect
2. 32 18.3
women’s rights
Build understanding about the meaning of
3 10 5.7
peace
4. Give guidance to women in remote areas 6 3.4
5. Other 25 14.3
6. Don’t know 103 58.9

b. Workshop
 Outcomes of exchange between panellists and participants:
1. Rev. Sumihe (Protestant) said that peace exists when there is harmony, good
communication, safe and secure natural environment, justice and truth,
togetherness and tolerance, independence, well-being, mutual recognition and
participation.
2. Ms. Atira Madu (Muslim) expressed how peace exists when there is truth, justice
and honesty without discrimination or interference in the affairs of others.
3. Ms Corry Pekey (Catholic) said that the first pillar of peace is to work for justice,
and to uphold the worth and dignity of humankind.
 Outcomes of small group discussions:
1. Group one was given the task of identifying values and concepts of peace from
the perspective of women. They found:
Concept and values of peace:
b) Peace is a situation in which a community group can carry forward traditional
values of human existence. The values of peace are: honesty, justice,
openness, respect for human rights and non-discrimination on the basis of
ethnicity or religion.
c) Factors that impede peace are: when religious law/teachings are not
implemented as they should, negative stereotypes, fanaticism, injustice, lack
of truth, failure to respect all people, strong patriarchal culture and poor
education.
d) Strategies to build peace include: promoting togetherness, promoting the
participation of women in all aspects of community life, creating space for the
growth of ideas, concepts in relation to all dimensions of life, building
understanding of peace from an early age, promoting the role of the media in
building a culture of peace.
2. The second group analysed the strengths and weaknesses of agents of peace.
They found:

Threats Opportunities Strengths Weaknesses

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 Discrimination  Availability of  Central role in  Women’s
against funds for economic managing organisation/instituti
women activities by household ons are largely
women economy ineffective/inactive
 Law No. 21/2001  Influential in  Members have poor
on Special building relations understanding of the
Autonomy for and cooperation vision of women’s
Papua. organisations
 Women are the
 Local regulations main educators in  Not responsive to
that protect the the family the economic
rights of women situation in the
 Increasing surrounding
 Presidential participation of community
instruction No. women in the
9/2000 on Gender public sector  Lack of transparency
Mainstreaming. in the way women’
 The existence of organisations are
 Law No. 23/2004 women’s prayer operated and
on domestic groups manage funds
violence
 Lack of
spiritual/religious
guidance on daily
basis

ALIANSI DEMOKRASI UNTUK PAPUA (ALDP)2007

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