PAPUAN TRAGEDY

300 Warnings from the Edge of Extinction

Volume I of the Kurumbi Wone Series

Papuan Tragedy and Resurrection

By Yamin Kogoya

KINDLE BOOK DESCRIPTION

This book exists because silence is genocide's most faithful accomplice.

Papuan Tragedy is more than a book—it is a funeral scroll and sacred cry from a vanishing people. Written from 25 years of exile, I witnessed Indigenous deletion across two continents. Traveling through Australian Aboriginal settlements—former missions to colonial 'reserves'—I found only silence: no surviving languages, memories, or ancestral stories. The ancient cultural, metaphysical and cosmological space-time atlas of original humans had been completely erased.

In 240 years, British settlement’s wiped-out Australia's Indigenous cosmological maps. In West Papua, Indonesian occupation’s achieved the same devastation in only 63 years. What terrifies me most: the deletion is psychopathological—Papuans reprogrammed to facilitate their own extinction in a parasitic relationship where hosts accept fatalistic outcomes while parasites reproduce.

Thousands of Indonesian soldiers spread across West Papua to guard this deletion until completion.

In Tasmania, I read a story of Truganini, the last survivor who died defiant, cursing white doctors while singing ancestral chants, whispering "Bury me behind the mountains." Papua approaches the same precipice, but most Papuans don't realise they're being prepared for existential suicide.

Christianity. Islam. Democracy. Development. Progress. Civilisation itself. All tried. All failed. These are, in fact, the very codes used for Papuan deletion.

This is humanity's final test. Papua is not behind the world—it is ahead. It stands at extinction's edge, where civilisation's final fruit hangs fully exposed: naked, bruised, wounded, tortured, raped, betrayed, neglected, rejected, mistreated, cheated, lied to, manipulated, poisoned, and sentenced.

This devastating collection of 300 poetic warnings gives voice to a people on extinction's brink. These are sacred warnings of extinction and technology for survival—emergency transmissions from 50,000 years of continuous Wonequilibrium—a sacred state of balance between land, culture, spirit and cosmos facing systematic deletion.

Each line is a wound. Each phrase is prophecy.

Papua is not the periphery of civilisation—she is its final mirror.

A mirror so unflinching, it reflects not only the illusions of progress, development, and religion—but the unspeakable darkness at the core of civilisational psycho-cosmocide.

The more you look into Papua, the more you see what civilisation has become.

"Papua is humanity's final test. If we let West Papua die, our humanity is a lie."

COPYRIGHT

PAPUAN TRAGEDY: 300 Warnings from the Edge of Extinction

Volume I of the Kurumbi Wone Series: Papuan Tragedy and Papuan Resurrection

Copyright © 2025 by Yamin Kogoya

Edited by Talitha S. S. Kogoya

All rights reserved. No part of this publication may be reproduced, distributed, or transmitted in any form or by any means, including photocopying, recording, or other electronic or mechanical methods, without the prior written permission of the publisher, except in the case of brief quotations embodied in critical reviews and certain other non-commercial uses permitted by copyright law.

First Edition: June 2025

Publisher:

Wone Press

Sacred Literature for Global Redemption

An Indigenous-Led Publishing Initiative

Contact Information:

Email: info@kurumbiwone.com

Website: www.kurumbiwone.com

ISBN Information:

ISBN 978-X-XXXX-KW01-X (Paperback)

ISBN 978-X-XXXX-KW02-X (Hardcover)

ISBN 978-X-XXXX-KW03-X (eBook)

ISBN 978-X-XXXX-KW04-X (Audiobook)

Series ISSN: 2835-XXXX (Kurumbi Wone Series)

Subject Classifications:

BISAC: SOC021000 SOCIAL SCIENCE / Indigenous Studies

BISAC: POL035010 POLITICAL SCIENCE / Human Rights

BISAC: POE011000 POETRY / Subjects & Themes / Political

BISAC: REL104000 RELIGION / Indigenous Spirituality

Cultural Acknowledgment:

This work emerges from and honours the sacred cosmology of the Lani people of West Papua. The concepts of Kurumbi (prophetic warning) and Wone (cosmic Logos) are used with the blessing and guidance of traditional knowledge keepers. A portion of proceeds supports Indigenous rights advocacy and cultural preservation efforts in West Papua.

Version History:

First Edition: June 2025

Printed in the United States of America

DISCLAIMER

Content Warning: This work contains descriptions of cultural genocide, systematic oppression, spiritual violence, and ongoing human rights violations. The content includes discussion of colonial trauma, forced assimilation, environmental destruction, and the deliberate destruction of Indigenous peoples and cultures. Some readers may find certain passages disturbing or triggering.

Mental Health: If you are affected by the content in this book, please seek support from appropriate mental health services or cultural counsellors. For Indigenous readers, connecting with traditional healers and community support systems may be particularly beneficial.

Historical Accuracy: While this work is presented through the lens of my personal experience and prophetic testimony, all historical events, legal documents, and political developments referenced are based on documented sources and scholarly research. My interpretations and spiritual insights reflect my lived experience as an Indigenous Papuan and should be understood within that context.

Political Sensitivity: This book addresses ongoing political conflicts and human rights issues. Readers in certain jurisdictions should be aware that discussing West Papuan independence or criticising Indonesian policies may have legal implications. We encourage readers to familiarise themselves with local laws regarding political expression.

AUTHOR'S STATEMENT ON TRUTH AND FICTION

This is a work of nonfiction testimony and prophetic literature. The historical events, legal documents, political developments, and cultural practices described in this work are factual and documented. My personal experiences, spiritual insights, and prophetic warnings emerge from my lived reality as an Indigenous Papuan witnessing systematic cultural deletion.

The poetic and prophetic language I employ serves not to fictionalise experience, but to reach truths that conventional analytical writing cannot express. When facing the destruction of entire ways of being, ordinary language becomes inadequate. The prophetic voice emerges as both testimony and spiritual technology—a means of preserving and transmitting sacred knowledge under conditions of systematic erasure.

The 300 Warnings contained in this volume should be understood as emergency transmissions from the edge of extinction—neither fictional narrative nor academic analysis, but sacred testimony from one who refuses to let my people disappear in silence. Any resemblance to persons living or dead is not coincidental—it is intentional documentation of real people experiencing real oppression, real resistance, and real hope for survival and liberation.

DEDICATION

To my mother and father—

whose integrity, devotion, and unyielding prayers gave me life and shaped the person I have become in exile.

To my beloved wife and two daughters,

whose time, energy, and lives have been sacrificed alongside mine in the creation of these words.

Through their collective sacrifices, I have found the strength to write these words of blood, pain, suffering, hope, and resurrection.

To the Papuan ancestors—

those who stood their ground, who fought and protected our people, and who passed down the spirit of resistance so that we, the living, may carry it forward.

To every Papuan still standing, still resisting, still dreaming of a free and dignified future for the generations yet to come — this is for you.

To all my fellow Papuans in exile across Australia, Oceania, Europe, America, and Africa—

who over the years have shared this heavy burden with me, and I with them. You have played a critical role in reshaping my worldview and how I see Papua and the world.

To my Australian and my Indigenous Australian family, whose embrace has given me belonging in a foreign land.

To Luisa Gabriel, with special gratitude—who taught me how to think and write in the English language, giving voice to thoughts that might otherwise have remained silent.

To every solidarity group, ally, and friend of the Papuan struggle—

your voices, actions, and courage echo across oceans and borders.

You remind us we are not alone.

This work is also yours.

For every Papuan and Melanesian who longs for truth, freedom, and justice.

EPIGRAPHS

Papua: The Final Civilisational Mirror - The Wound of Civilisation

I. THE SUMMONS

If the world dares to measure itself—its wisdom, progress, literature, ethics, and morality—

Then let it come. Let it come to Papua.

Come to Papua.

Not to save, teach, civilise, or help — but to see yourself - to see your own reflection.

II. THE MIRROR REVEALED

Papua is not the edge of civilisation. It is its final mirror.

It is not a reflection of its failure, rather, it is an exposure of its true nature.

Papua is not your shadow. Papua is your X-ray.

Papua is not your project. It is your mirror. And mirrors don't lie.

III. THE FINAL TRIBUNAL

Let every empire look here.

Let every religion come here.

Let every philosopher bow here.

Let every institution kneel here.

Let every civilisation witness the final altar of their illusions.

Papua is the final altar of truth where all ideologies must be laid down and judged by their fruits.

The fruit has rotted.

IV. THE GREAT INVERSION

Papua is not poor. She is pure.

Papua is not broken. She is raped.

Papua is not undeveloped. She is unrecognisable to a world that has forgotten what it means to be human.

V. THE AUTOPSY OF CIVILISATION

Papua is the final face of the grand civilisational project.

Not its glory, but its collapse. Not its crown, but its autopsy.

Papua is the final wound carved by the knives of empire.

The final scar on the Earth's flesh.

VI. THE REFLECTION OF MADNESS

When you gaze upon Papua, you will not see a backward people. You will see the final revelation of civilisational reflection.

You will see the preacher's deception cloaked in missionary smiles, baptising extinction in the name of salvation. You will see the scientist's arrogance dissecting the sacred for data, explaining the miracle away with sterile terms. You will see the banker's theft, turning land into ledger, birthrights into balance sheets.

On this sacred, trembling soil—every form of humanity has converged: treachery and truth, betrayal and resistance, lies and lament, hope and horror, exploitation and ecstasy, agenda and annihilation, mission and mutilation, despair and deliverance, rape and rebirth, extinction and resurrection.

Here—the planet remembers everything.

Do not call Papua the past. It is the final gate. The final altar. The unresolved prophecy.

You did not conquer it. It merely absorbed your sins.

And now, it reflects them back to you—in the face of every orphan, in the blood of every mountain, in the silence of every language deleted.

"Papua is the final judgment rendered not in wrath, but in reflection."

"The first shall be last—not to suffer, but to remind the world what it tried to forget."

"Gase into Papua, and you will know what you are."

VII. THE ROTTED FRUITS

Religion sent its missionaries, and their doctrines became a cage.

Civilisation sent its laws, and justice became a joke.

Science sent its measurements, and the soul dissected and disappeared.

Development sent its bulldosers — and the garden of the gods became a graveyard.

VIII. THE LAST DNA OF THE SACRED

Papua is the final DNA of everything humanity once considered sacred.

The last cells of Earth's wisdom.

The last memory organ of a dying planetary body lies in Papua.

Papua contains:

the last seed of Eden,

the last cry of the ancestral fire,

and the last bone of the forgotten gods.

IX. THE TRADE OF SOULS

Papua is the final archive of what humanity once knew.

Before it traded:

wisdom for weapons.

Ritual for algorithms.

Spirit for machinery.

You buried them in skyscrapers.

You encrypted them in algorithms.

You baptised them in flags.

X. THE EARTH'S FINAL CRY

Papua is the Earth's soul crying out.

She is not asking to be saved.

She is asking to be heard and respected

Let those with ears hear her.

Hear the scream in the soil.

Let those with eyes see the mirror in the wound.

See the mirror in the wound.

XI. THE ULTIMATE STAKES

If Papua dies, it's not just a people who will die. It is the last remaining proof

that humanity once knew how to live in sacred Wone-equilibrium.

XII. THE PROPHECY MADE FLESH

This is not just about Papua.

It is the reckoning of all that civilisation promised — and failed to become.

Papua is the prophecy made flesh. Papua is the mirror.

It is the clearest reflection yet of humanity's terminal madness.

XIII. THE FINAL REVELATION

Come to Papua and see your reflection.

See what you've become.

See what you've become.

See your demons

See your gods

See your illusion

See your betrayal

Your tragedy

Your wounds

Your nightmare

Your progress

Your development

Your modernity

Your heavens

Your hell

This – Papua – is the place where all human grand ideas and illusions—progress, salvation, civilisation, religion—have come to die in broad daylight.

TABLE OF CONTENTS

Book Description

- This book exists because silence is genocide's most faithful accomplice

Copyright Page

- Copyright © 2025 by Yamin Kogoya

- Publisher: Wone Press - Sacred Literature for Global Redemption

- ISBN Information and Series Details

Disclaimer

- Content Warning

- Mental Health Resources

- Historical Accuracy Statement

- Political Sensitivity Notice

Author's Statement on Truth and Fiction

Dedication

- To family, ancestors, and fellow Papuans in resistance

- To solidarity supporters worldwide

EPIGRAPHS: The Final Civilisational Mirror

I. THE SUMMONS

- If the world dares to measure itself...

II. THE MIRROR REVEALED

- Papua is not the edge of civilisation. It is its final mirror.

III. THE FINAL TRIBUNAL

- Let every empire look here...

IV. THE GREAT INVERSION

- Papua is not poor. She is pure...

V. THE AUTOPSY OF CIVILISATION

- Papua is the final face of the grand civilisational project...

VI. THE REFLECTION OF MADNESS

- When you gaze upon Papua...

VII. THE ROTTED FRUITS

- Religion sent its missionaries...

VIII. THE LAST DNA OF THE SACRED

- Papua is the final DNA of everything humanity once considered sacred...

IX. THE TRADE OF SOULS

- Papua is the final archive of what humanity once knew...

X. THE EARTH'S FINAL CRY

- Papua is the Earth's soul crying out...

XI. THE ULTIMATE STAKES

- If Papua dies, it's not just a people who will die...

XII. THE PROPHECY MADE FLESH

- This is not just about Papua...

XIII. THE FINAL REVELATION

- Come to Papua and see your reflection...

PRELIMINARY SECTIONS

Preface: Why This Book Exists

- Emergency testimony from the edge of human extinction

- Why now, why this form, why you

Prologue: The Fire That Refuses to Die

- What this work really is

- The final experiment

- The sacred emergency

- Your role as reader

Reading Guide: Understanding This Sacred Work

- How to approach this book

- Structure and rhythm

- Content warnings

- How to read

- Your responsibility

BACKGROUND: Five Centuries of Civilisational Psycho-Cosmocide of the Papuans

The Island of Dislocated Atlases

- Introduction to New Guinea's liminal existence

The Murder Weapon Disguised as History

- What you are about to read

- The crime scene

- The deletion technology

- Why this evidence matters

- What has been murdered

The Trail of Evidence: Timeline of Cosmic Murder Each entry marks another stage in the conversion of cosmic consciousness into colonial commodity

Phase I: The Original Cosmic Time (Before Infection)

- 50,000-40,000 BCE: Sacred totality established

- 7,000 BCE: Cosmic agriculture perfected

- 2nd Century CE: First naming contamination

- 6th-7th Century: Trade virus spreads

- 13th-15th Century: Imperial conquest begins

- Early 16th Century: Islamic colonial preparation

Phase II: European Infection Arrives (The Alphabet Virus)

- 1509: Portuguese contamination detected

- 1511: Civilisational virus makes contact

- 1526-1527: First physical infection

- 1528: Gold extraction ideology planted

- 1545: "New Guinea" deletion installed

- 1602: Corporate colonialism begins

- 1660: Legal murder framework established

Phase III: Territorial Geometry Imposed (Sacred Space Murdered)

- 1714: Ownership doctrine installed

- 1824: Sacred space carved into European geometry

- 1828: Administrative murder begins

- 1860: Spiritual sovereignty deleted

- 1883-1885: Berlin Conference completes carving

- 1895: European territorial finalisation

Phase IV: Modern Death Machines Arrive (Industrial Deletion)

- 1914-1921: World War redistributes cosmic space

- 1920s-1930s: Scientific extraction begins

- 1936: Sacred mountains targeted for destruction

- 1941-1945: Military occupation normalises violence

- 1945: Indonesia claims cosmic inheritance

Phase V: Cold War Sacrifice of Cosmic Sovereignty (1949-1962)

- 1949: Decolonisation betrayal begins

- 1950: Indonesian Republic consolidates matrix

- 1960: UN grants legal right to cosmic restoration

- April 1960: Papuan democracy briefly emerges

- October 19, 1961: Last breath of cosmic sovereignty

- December 1, 1961: Final moment of self-determination

- December 19, 1961: Indonesian death threats escalate

- January 1962: US decides cosmic murder necessary

- August 15, 1962: Legal assassination completed

- October 1, 1962: UN administers murder transition

- December 31, 1962: Sacred symbols replaced

Phase VI: Indonesian Matrix Installation (1963-1975)

- May 1, 1963: Final transfer to death machine

- 1965: Resistance to spiritual genocide begins

- 1967: Sacred mountains sold to corporate death

- July 14-August 2, 1969: Democracy deployed as murder weapon

- 1973: Renaming deletion accelerates

- 1975: Eastern cosmic territory achieves partial liberation

Phase VII: Matrix Completion and Ongoing Deletion (1999-Present)

- 2000: False restoration gesture

- 2003: Divide and conquer intensifies

- 2007: Administrative fragmentation normalised

- 2022-2023: Final fragmentation phase

Phase VIII: Current Status - Active Crime Scene

- Present Day: The deletion machine operates continuously

The Pattern Revealed

- Weapons used and results achieved

The Complete Historical Record - A Chronological Documentation

- Detailed academic timeline with full citations

- The mutilated mysterious island of the ancient

- Part One: The Ancient Foundations (50,000 BCE - 1500 CE)

- Part Two: European Conquest and Division (1509-1895)

- Part Three: The Twentieth Century Crucible (1914-1949)

- Part Four: The Decade of Betrayal (1950-1962)

- Part Five: Indonesian Annexation and Fraudulent Decolonisation (1963-1975)

- Part Six: Decades of Resistance and Systematic Fragmentation (1975-Present)

- Part Seven: Sacred Dates and Continuing Legacy

- Part Eight: Legal Analysis and Historical Conclusions

The Orphaned Paradise

- Australia's treatment of Papua New Guinea

- Indonesia's treatment of West Papua

- The parasite model and deep psychological chains

- Voices of resistance: The Melanesian awakening

Conclusion: The Forensic Evidence of Cosmic Murder

- What this timeline really documents

- The technology of deletion

- The original atlas of existence

- The machine still operating

- What survives in the underground

- The real timeline

- Why this matters now

- The call for cosmic justice

INTRODUCTION: A Sacred Reckoning

A Word from the Author

- Personal testimony and prophetic literature

- The architecture of disappearance

- The emergency of our time

- The language of prophecy

- The memory imperative

PART I: TWENTY-ONE URGENT WARNINGS

A Call to Consciousness for West Papua

Foreword

- Emergency transmissions from siege conditions

The Architecture of Oppression

- Warning 1: The Failed Civilisation

- Warning 2: The Myth of Progress

- Warning 3: The Extermination

Betrayals of Brotherhood

- Warning 4: False Melanesian Unity

- Warning 5: Papua New Guinea's Silence

- Warning 6: The Broken Spear

International Complicity

- Warning 7: ASEAN

- Warning 8: The UN Blue Flag Over Graves

Internal Reckonings

- Warning 9: Religious Compromise—The Gospel of Sleep

- Warning 10: The Mirror of Oppression

- Warning 11: Rage Without Strategy

- Warning 12: Parasitic Elites

- Warning 13: Sacred Authority Corrupted

- Warning 14: Fractured Resistance

Global Shadows

- Warning 15: The ACP's Forgotten Solidarity

- Warning 16: Black Liberation's Blind Spot

- Warning 17: The Civilisational Sin Called Blackness

Final Judgment

- Warning 18: Performance Solidarity

- Warning 19: Religious Betrayal

The Apocalypse of Truth

- Warning 20: Humanity's Final Test

- Warning 21: The Face of the Grand Deception

Epilogue to the Twenty-One Warnings

PART II: THE ARCHITECTURE OF EXTINCTION

A Testimony of Papuan Extinction and Sacred Resistance

Foreword to Part II

- Testimony from the edge of disappearance

THE ARCHITECTURE OF EXTINCTION

Chapter 1: The Final Sentence

- Papua was not defeated. She was sentenced.

- Commentary: The Architecture of Legal Extinction

Chapter 2: The Language of Erasure

- What dies first is not the body—but the story.

- Commentary: Linguistic Genocide as Soul Murder

Chapter 3: The Possessed Elites

- The parasite wears your brother's face.

- Commentary: The Ultimate Colonial Achievement

THE SACRED DESECRATION

Chapter 4: The Colonial Altar

- Papua was not saved. She was put on death row.

- Commentary: Spiritual Colonisation as Memory Deletion

Chapter 5: The School of Extinction

- Each colonial diploma is a death certificate of original memory.

- Commentary: Education as Extermination

Chapter 6: The Digital Death

- Papua is being re-configured into a creature no longer recognisable either by the gods or demons.

- Commentary: Digitisation as Deletion

THE FORGOTTEN HOMELAND

Chapter 7: The Severed Covenant

- The mountain still calls Papua—but no one answers.

- Commentary: The Severing of Sacred Covenant

Chapter 8: The Industry of Disappearance

- Papua is not poor. She is rich in stolen silence.

- Commentary: Development as Managed Extinction

Chapter 9: The Final Exile

- Papua is not far from home. She is far from memory.

- Commentary: Ontological Homelessness

THE LAST ECHO

Chapter 10: The Last Echo

- Papua is not the last generation. She is the last echo.

- Commentary: Echo Existence

Chapter 11: Memory as Battlefield

- The mind was the first battlefield. The school, the first weapon.

- Commentary: Consciousness as Battleground

Chapter 12: The Worship of the Eraser

- They taught Papua to kneel—not before the Source, but before empire's dream.

- Commentary: Spiritual Colonisation

THE DISGUISE OF PROGRESS

Chapter 13: The Disguise of Modernity

- What Papua calls progress is extinction with a permission slip.

- Commentary: Modernity as Disguised Death

Chapter 14: The Deletion of Gods

- When a language dies, God collapses into silence.

- Commentary: Deicide Through Language Death

Chapter 15: The Commodified Spirit

- Papua's culture is not dead. It is sold without permission.

- Commentary: Sacred as Spectacle

THE FINAL POSSESSION

Chapter 16: The Final Stage of Possession

- The final conquest is not land—it is forgetting that you were conquered.

- Commentary: The Perfection of Domination

Chapter 17: The Silence of the Ancestors

- Our ancestors never left - Papua stopped listening.

- Commentary: Broken Sacred Communication

Chapter 18: The Sacred Atlas Within

- The last map is not on paper—it is under the skin.

- Commentary: The Internal Sacred Map

THE FUNERAL IN DISGUISE

Chapter 19: The Funeral in Disguise

- The most horrific genocide is the one that wears celebration.

- Commentary: Genocide as Celebration

Chapter 20: The Last Elder's Final Warning

- When the last elder forgets the sacred word, the mountain will fall into shadow.

- Commentary: The Ultimate Choice

Chapter 21: The Unmarked Graves of the Mind

- Papua was not buried in soil. She was buried in silence.

- Commentary: Bureaucratic Burial

THE SACRIFICED GENERATION

Chapter 22: The Sacrificed Children

- When Papuan children cannot say our name, the mind of our nation is extinct.

- Commentary: Children as Carriers of Extinction

Chapter 23: The Psycho-Holocaust

- This is not genocide. It is the programmed deletion of Papua's body, mind and spirit.

- Commentary: Technological Genocide

Chapter 24: The Sacred Exile

- Papua is not just in exile. She is orbiting the void of forgetting.

- Commentary: Metaphysical Homelessness

THE MACHINE OF OBLIVION

Chapter 25: The Machine of Oblivion

- Papua does not live in a nation. She lives in an engine of extraction.

- Commentary: The Machinery of Human Extraction

Chapter 26: The Invisible War

- There is no battlefield. Only classrooms, pulpits, and cameras.

- Commentary: The Soft Battlefield of Consciousness

Chapter 27: The Mirror of the Enemy

- The enemy no longer looks foreign. He wears Papua's face.

- Commentary: Self-Colonisation

THE FINAL JUDGMENT

Chapter 28: The Archive of Oblivion

- History does not forget the forgotten—it digests them.

- Commentary: Preservation as Another Form of Death

Chapter 29: The Last Hour

- This is not tragedy. This is a sacred ultimatum.

- Commentary: The Moment of Ultimate Choice

Chapter 30: The Flame and the Covenant

- The fire must never die in Papua's spirit.

- Commentary: The Sacred Fire of Creation

- Final Declaration: "We are the last word of the first people and first word of the last people."

- Interpretation: Understanding the purpose of this book

EPILOGUE: The Sacred Resistance

- Memory as activism

- The responsibility of readers

- The fire burns, the covenant remains

BACK

About the Author

- Academic credentials and cross-cultural expertise

- Established international voice

- The methodological revolution

- Cultural preservation and prophetic analysis

Acknowledgments

- To ancestors, elders, fallen, international solidarity, Pacific family, spiritual community, readers, and the land

Call to Action

- For readers worldwide

- For academic and professional communities

- For policy makers and government officials

- For spiritual and religious communities

- Digital actions

- Contact and support information

- The sacred responsibility

About the Kurumbi Wone Series

- The sacred meaning

- The series vision

- Why this framework matters

References and Bibliography

- Complete academic citations

- Books and monographs

- Journal articles

- News articles and media publications

- Government and international organisation reports

- Archival sources

- Contemporary digital sources

Glossary of Terms

- Historical terms (Act of Free Choice, Morning Star Flag, etc.)

- Kogoya's diagnostic terminology explained

- Core diagnostic terms

- Death and extinction metaphors

- Colonial mechanisms

- Language and memory destruction

- Spiritual violence

- Identity transformation

- Technological control

- Systemic operations

- Psychological states

- Resistance and hope terms

Appendix

- Complete chronological timeline of New Guinea and West Papua

- Colonial powers timeline summary

- Key commemorative dates

Publisher Contact

- Wone Press information

- Educational and bulk orders

Publisher's Note

- Solidarity statement and proceeds allocation

Final Words: The Fire Continues

- The responsibility continues

- The fire burns. Pass it on.

PREFACE: WHY THIS BOOK EXISTS

"This book exists because silence is genocide's most faithful accomplice."

What you hold in your hands is not merely literature—it is emergency testimony from the edge of human extinction. These words emerge from West Papua, where the final experiment of empire unfolds in silence while the world looks away, where every sacred idea humanity has worshipped—Christianity, Islam, democracy, development, progress, and civilisation itself—has been tried and failed. This work serves as both artistic expression and political intervention, using prophetic language to pierce the comfortable lies that allow systematic oppression to continue under the guises of civilisation, development and progress. It emerges from my recognition that we are not merely witnessing another historical tragedy, but humanity's final test.

Why Now?

We are the last generation with access to the traditional knowledge being systematically deleted. Every day that passes without documentation represents irreversible loss of cultural wisdom that took millennia to develop. This book exists because if we do not speak now, no one else will. If we do not remember now, we are already deleted. The historical background you will read—from the 50,000-year Indigenous presence to the fraudulent 1969 referendum to contemporary resistance—provides the factual foundation for understanding that these warnings emerge not from paranoia, but from documented patterns of systematic deletion spanning centuries.

Why This Form?

Poetry reaches places that analysis cannot. Our emergency requires not just documentation, but incantation. The deepest truths about extinction can only be expressed in the language of prophecy and warning. This prophetic form serves as both mirror and blade—reflecting the failures of systems, institutions, and individuals while cutting through the comfortable lies that allow annihilation to continue. The academic evidence of the "parasite model"—the systematic infection of imagination, replacement of self-understanding, and capture of mind and heart—demonstrates why conventional analysis alone cannot address what I witness. The colonisation of consciousness requires decolonisation of consciousness.

Why You?

To read this book is to become responsible for its message. To understand this testimony is to become accountable for the knowledge it contains. To witness this truth is to become complicit in either its preservation or its destruction. This work belongs not only to Papua but to all who refuse to let the sacred fire die. You now understand the historical context: the arbitrary colonial division of 1884, the Cold War betrayal of 1962, the fraudulent referendum of 1969, and the ongoing deletion of four atlases of existence. You cannot claim ignorance. You cannot plead innocence. You cannot say you did not know.

PROLOGUE: THE FIRE THAT REFUSES TO DIE

What This Work Really Is

What you hold is not just a book, but a living archive of resistance—a sacred testimony emerging from the liminal space between documentation and prophecy. These 300 warnings are not laments. They are alarm bells for the planet. They are not abstract philosophies. They are prophecies of extinction written in the blood-soaked soil of West Papua. The preceding background has shown you the documented mechanisms of deletion: land commodification, cultural erosion, metaphysical denial, and psycho-cosmocide. These warnings emerge from within these systems of deletion, from one who has lived inside the machinery of extinction and refuses to let it operate in silence.

The Final Experiment

"Papua has become the ultimate testing ground where every salvation project of the last 500 years has been implemented and failed".

Empire came with religion. Nations came with development. Institutions came with education. Capital came with extraction. All promised progress, salvation, and order. Yet none saved Papua. None respected her. They only mapped her. Measured her. Extracted her. Renamed her. Shamed her. Betrayed her. Executed her and tried to forget and erase her.

The 1962 New York Agreement promised self-determination but delivered occupation. The 1969 Act of Free Choice promised freedom but delivered fraud. Indonesian development projects promised prosperity but delivered environmental destruction and cultural death. Each "salvation" became another mechanism of deletion.

The Sacred Emergency

This book is more than a critique—it is sacred reckoning, a declaration that the world must face the full horror of its actions. Papua is not merely colonised; she is the final experiment, the last altar, the sacrificed child of the global civilisational project. Yet within this unflinching diagnosis, a spark of resistance burns. The final sections remind us that memory is activation, not just documentation—that the fire must never die in Papua's being. We issue a sacred ultimatum: Remember or perish.

Your Role as Reader

As you read these warnings, understand them not just as poetry, but as weapons in a war for survival. They are incantations meant to awaken the ancestral fire that sleeps beneath the concrete of modernity and refuses to die. Each warning serves as both mirror and blade—reflecting failures while cutting through comfortable lies. This is not comfortable reading. It is necessary reading. You have been prepared by understanding five centuries of documented assault. Now you must witness its contemporary operation through the eyes of one who refuses to disappear.

READING GUIDE: UNDERSTANDING THIS SACRED WORK

How to Approach This Book

This work operates on multiple levels simultaneously—as testimony, prophecy, and spiritual technology. To fully receive its transmission, consider these layers in light of the historical foundation you now understand:

The Testimonial Layer: These are lived experiences of cultural genocide, documented by one who has witnessed the systematic dismantling of a people through seemingly benevolent institutions. The background provides the historical context that makes these testimonies comprehensible as part of a documented pattern rather than isolated complaints.

The Prophetic Layer: These warnings speak not only of what has happened, but of what continues to unfold and what lies ahead if current trajectories continue unchanged. Understanding the progression from colonial division (1884) to Cold War betrayal (1962) to fraudulent referendum (1969) to contemporary fragmentation (2021) reveals the prophetic accuracy of earlier warnings and the urgency of current ones.

The Spiritual Layer: This book serves as a form of resistance technology—the maintenance of memory, language, and sacred relationship in the face of forces designed to eliminate Papuans. The concept of "space-time psycho-cosmocide" that I introduce here provides the framework for understanding why spiritual resistance is necessary against spiritual assault.

Structure and Rhythm

The work moves between poetic declarations and analytical commentary, creating a rhythm that mirrors traditional indigenous oral transmission while serving contemporary readers' need for context. The intensity of language reflects the intensity of loss—not just of customs or languages, but of entire ways of being human.

Each of the thirty chapters confronts a different mechanism of the "parasite model": the infection of imagination, replacement of self-understanding, and capture of mind and heart. Together, they map the comprehensive architecture of disappearance operating in West Papua.

Content Warnings

This work contains unflinching descriptions of cultural violence, spiritual assault, and systematic oppression. The voice is urgent and uncompromising because it emerges from recognition that this may be the last generation with access to the traditional knowledge being lost forever.

Understanding the historical background—the documented failures of international law, the complicity of major powers, the systematic nature of deletion—prepares you for the intensity of these warnings. They are not hyperbole. They are emergency transmissions from the edge of extinction.

How to Read

Read slowly. Allow the words to work on consciousness rather than simply conveying information. Notice what stirs, what disturbs, what awakens. This book is designed to activate memory, not just inform understanding.

Remember that you are reading the words of someone whose ancestors developed sophisticated irrigation systems by 7000 BCE, whose people proclaimed independence in 1961 and raised the Morning Star flag, whose nation was betrayed by Cold War politics and delivered to occupation through fraudulent referendum. This is not the voice of the "primitive" or "underdeveloped"—this is the voice of ancient humans refusing to surrender.

Your Responsibility

This testimony creates responsibility in its readers. You become a guardian of these words, a carrier of this flame. The sacred resistance this book embodies requires your participation to remain alive.

You now know the history. You understand the mechanisms. You have been prepared to receive these warnings not as mere literature, but as emergency transmissions from a people fighting for survival. The fire that refuses to die in Papua's soul must also refuse to die in yours.

The future of Papua—and indigenous peoples everywhere—hangs in the balance between memory and forgetting. These 300 warnings are my contribution to ensuring the fire never dies. Your reading, your remembering, your sharing becomes part of that sacred work.

BACKGROUND: FIVE CENTURIES OF CIVILISATIONAL PSYCHO-COSMOCIDE OF THE PAPUANS.

The Island of Dislocated Atlases

In the vast expanse of Oceania, where ocean currents carry the whispers of ancient voyagers and volcanic peaks pierce the horison like prayers to forgotten gods, lies an island that defies the logic of every map drawn by colonial hands. The named her ‘New Guinea’—the world's second-largest island—floats not merely in tropical waters, but in a metaphysical limbo so profound that its very existence challenges the foundational myths of the modern world.

The early European visitors named her New Guinea—As if she were a derivative, a shadow of a shadow from a continent far away. But this name—like all colonial names—is a veil cast over a truth too ancient to be named. For she is not new. She is older than the gods of Rome, older than the flags of Europe, older than the Bibles and bullets and blueprints that carved the modern world. She does not float in the Pacific. She floats in liminality—In the fracture between worlds. Between heaven and hell, Between origin and oblivion.

The Murder Weapon Disguised as History

What You Are About to Read

This is not a history book. This is a forensic autopsy report.

What follows is the documented evidence of the most sophisticated spiritual genocide ever perpetrated—the systematic deletion of more than 50,000 years of cosmic Papuan consciousness. Each date you will read, each colonial "achievement," each administrative reorganisation represents another calculated blow in the murder of original memory.

The Crime Scene

For five centuries, an island that existed in cosmic time—where every stone carried ancestor presence, every plant held healing frequencies, where spirits moved freely between dimensions—has been systematically converted into a colonial commodity. The murder weapon? Civilisation itself. What the perpetrators called "discovery" was actually infection. What they celebrated as "development" was deliberate destruction. What they documented as "progress" was systematic poisoning of the cosmic atlas that Papuans carried in their languages, myths, sacred songs, and multidimensional knowledge systems.

The Deletion Technology

The civilisational machine did not arrive with guns alone. It came with alphabet—the virus that renames sacred into secular. It came with geometry—the technology that carves cosmic totality into owned territories. It came with bureaucracy—the administrative acid that dissolves original sovereignty. It came with religion—the software that downloads eternal time into linear guilt. It came with development—the doctrine that converts living cosmos into dead resource.

Why This Evidence Matters

Every Papuan who carries fragments of original memory in their bones knows this timeline as trauma, not history. Every elder who still remembers the sacred names knows these dates as deletion markers in the systematic murder of their cosmic inheritance. But this forensic record reveals more than Papuan tragedy. It exposes the operating manual of the global civilisational project—the same deletion technology now consuming every indigenous cosmos on Earth. West Papua is not just another colony. It is the active laboratory where the machinery of spiritual extinction continues to be refined.

What Has Been Murdered

Before you study these dates of colonial "contact," understand what existed before the infection: An island consciousness that needed no maps because every Papuan carried cosmic geography in their cellular memory. Languages that could call healing plants by their true names. Ceremonial grounds that served as portals between worlds. Sacred sites where ancestors provided guidance from beyond linear time. Stories that encoded the laws of cosmic harmony. Songs that could navigate multidimensional space. Dances that kept the island in balance with celestial cycles.

Over fifty thousand years of accumulated cosmic wisdom. An entire atlas of existence. A living library of how to be human in sacred relationship with all life. All of this—systematically murdered, deleted, converted into Western Civilisation project, Indonesian civilisation project. These projects are death camps for the Papua.

The Trail of Evidence: Timeline of Cosmic Murder

Each entry marks another stage in the conversion of cosmic consciousness into colonial commodity

Phase I: The Original Cosmic Time (Before Infection)

50,000-40,000 BCE: Sacred totality established - First cosmic custodians arrive carrying 50,000 years of galactic memory

7,000 BCE: Cosmic agriculture perfected - Sacred relationship with water, land, and sky creates sustainable abundance

2nd Century CE: First naming contamination - Greek alphabet virus begins remote infection with "Labadios"

6th-7th Century: Trade virus spreads - Chinese and Srivijaya merchants introduce commodity consciousness to sacred exchange

13th-15th Century: Imperial conquest begins - Majapahit Empire converts sacred sites into territorial possessions

Early 16th Century: Islamic colonial preparation - Tidore Kingdom establishes administrative control, "Papa-ua" deletion begins

Phase II: European Infection Arrives (The Alphabet Virus)

1509: Portuguese contamination detected - First European approach to sacred space with conquest intention

1511: Civilisational virus makes contact - Portuguese sight sacred island, immediate renaming project begins

1526-1527: First physical infection - Jorge de Meneses lands, "Papua" name imposed over cosmic nomenclature

1528: Gold extraction ideology planted - Spanish rename sacred space "Isla de Oro," reducing cosmos to commodity. The seed of greed planted in the alien predator’s consciousness.

1545: "New Guinea" deletion installed - Ynigo Ortis de Retes completes European renaming, erasing 50,000 years of sacred names

1602: Corporate colonialism begins - Dutch East India Company converts sacred space into profit extraction sone

1660: Legal murder framework established - Dutch-Tidore Treaty declares foreign entities "lord of the Papuans"

Phase III: Territorial Geometry Imposed (Sacred Space Murdered)

1714: Ownership doctrine installed - Holland obtains "formal cession" over cosmic totality from puppet sultans

1824: Sacred space carved into European geometry - Treaty of London divides cosmic wholeness along colonial meridians

1828: Administrative murder begins - Dutch claim western half, convert sacred territories into "Dutch East Indies"

1860: Spiritual sovereignty deleted - Netherlands detaches cosmic space from indigenous governance systems

1883-1885: Berlin Conference completes carving - Sacred island officially divided between Dutch, German, British colonial geometry

1895: European territorial finalisation - Sacred totality converted into three manageable colonial commodities

Phase IV: Modern Death Machines Arrive (Industrial Deletion)

1914-1921: World War redistributes cosmic space - Australia acquires German territory as "mandated" possession

1920s-1930s: Scientific extraction begins - Geological surveys locate sacred mountains for mining exploitation

1936: Sacred mountains targeted for destruction - Ertsberg discovered, preparing the world's largest gold/copper extraction

1941-1945: Military occupation normalises violence - Japanese temporary control demonstrates total external dominance is possible

1945: Indonesia claims cosmic inheritance - Colonial boundaries preserved, spiritual sovereignty transferred to new masters

Phase V: Cold War Sacrifice of Cosmic Sovereignty (1949-1962)

1949: Decolonisation betrayal begins - Hague Agreement excludes West Papua "for the time being"

1950: Indonesian Republic consolidates matrix - Sukarno forces island federation into centralised death machine

1960: UN grants legal right to cosmic restoration - Resolution 1514(XV) acknowledges West Papua's self-determination right

April 1960: Papuan democracy briefly emerges - New Guinea Council elected with indigenous majority

October 19, 1961: Last breath of cosmic sovereignty - Morning Star flag raised, "Papua Barat" declared by cosmic custodians

December 1, 1961: Final moment of self-determination - Sacred flag flies across territory, authentic indigenous choice exercised

December 19, 1961: Indonesian death threats escalate - Sukarno's "Trikora" threatens military violence against cosmic sovereignty

January 1962: US decides cosmic murder necessary - Cold War priorities override indigenous rights to cosmic inheritance

August 15, 1962: Legal assassination completed - New York Agreement signs death warrant for cosmic Papuan consciousness

October 1, 1962: UN administers murder transition - UNTEA becomes temporary assassin before Indonesian takeover

December 31, 1962: Sacred symbols replaced - Dutch flag removed, Indonesian death flag installed

Phase VI: Indonesian Matrix Installation (1963-1975)

May 1, 1963: Final transfer to death machine - Indonesia assumes total control over cosmic Papuan territories

1965: Resistance to spiritual genocide begins - OPM founded to coordinate cosmic consciousness defense

1967: Sacred mountains sold to corporate death - 30-year Freeport license converts ancestor sites into extraction sones

July 14-August 2, 1969: Democracy deployed as murder weapon - "Act of Free Choice" uses 1,026 handpicked puppets to kill cosmic sovereignty

1973: Renaming deletion accelerates - "Irian Jaya" imposed, erasing both "Papua" and "Irian" cosmic significance

1975: Eastern cosmic territory achieves partial liberation - Papua New Guinea independence demonstrates alternatives possible

Phase VII: Matrix Completion and Ongoing Deletion (1999-Present)

2000: False restoration gesture - Name changed back to "Papua" while deletion machinery accelerates

2003: Divide and conquer intensifies - Sacred territory carved into Papua and West Papua provinces

2007: Administrative fragmentation normalised - "West Papua Province" officially established as Indonesian commodity

2022-2023: Final fragmentation phase - Sacred space divided into five Indonesian provinces for total administrative control and Papuan annihilation.

Phase VIII: Current Status - Active Crime Scene

Present Day: The deletion machine operates continuously through:

- Territorial Fragmentation: Five Indonesian provinces replace cosmic wholeness

- Linguistic Genocide: Sacred original languages deleted daily

- Sacred Site Destruction: Mining operations convert ancestor mountains into corporate profits

- Cultural Assassination: Traditional knowledge systems labelled "primitive superstition.

- Resistance Criminalisation: Morning Star flag banned, cosmic consciousness practitioners imprisoned as "terrorists"

- Matrix Education: Indonesian schools download children into civilisational programming into deletion.

- Economic Colonisation: the whole West Papua turned into ‘world bank’ of raw materials.

- Demographic Replacement: Indonesian transmigration program ‘replace and delete Papuans’.

The Pattern Revealed

This timeline exposes the systematic deployment of civilisational technology against Papuan cosmic consciousness:

Weapons Used:

- Alphabet (renaming/deletion of sacred nomenclature)

- Geometry (territorial carving of cosmic wholeness)

- Bureaucracy (administrative conversion of sacred into secular)

- Law (legal murder of spiritual sovereignty)

- Democracy (false choice mechanisms)

- Development (cosmic destruction disguised as progress)

- Education (consciousness programming)

- Religion (time conversion from eternal to linear)

Result: 50,000 years of cosmic Papuan consciousness systematically converted into Indonesian administrative commodity. This is the mutilation and deletion of the world of original Papuans.

Status: Murder ongoing. Resistance continuing. Cosmic memory refusing deletion.

The Complete Historical Record - A Chronological Documentation

Warning: What follows is the coloniser's version of beginnings—dates carved by foreign calendars, origins measured by foreign rulers, ancestors reduced to "archaeological evidence." The true story lives in languages they tried to silence, in ceremonies they outlawed, in the dreaming that refuses to die.

The origins of Papuans stretch back beyond the reach of foreign calendars. They are buried not in bones and carbon, but in dreaming, ritual, and breath. Although archaeological evidence suggests that humans inhabited the island of New Guinea as early as 50,000 years ago and that Austronesian migrations occurred between 42,000 and 48,000 years ago, these are not our timelines. They are the coloniser's timestamps etched into Western frameworks that claim to offer truth while erasing the soul of what they measure. Therefore, I must be clear from the beginning that the background chronological time frame of New Guinea and Papua presented here is not mine. It is based on what others have written in foreign languages, using foreign categories, for foreign ends. This book does not exist to validate their timelines but to expose their violence and, more importantly, to resurrect what has been buried beneath them. I wrote this book so that the ancient, original world of 50,000 years ago—transmitted through sacred lineage and cosmic instruction, and already vanishing from the mouths of our dying elders—can be rescued by all means necessary. This is not a history book; it is a recovery operation, a sacred archive, and a declaration of memory war.

What is presented as neutral science is, in fact, the grammar of domination. It turns sacred ancestors into "evidence," sacred lands into "sites," and cosmic geographies into "settlements." These precise yet abstract numbers impose linearity on a cyclical, fluid, and living reality. The coloniser's narrative starts with the phrase "archaeological evidence suggests..." not to discover truth but to take ownership of a story that never belonged to them. They transform living memory into hypothesis, relationship into record, and cosmology into category. Our ancestors did not experience time in decades or millennia. They lived within a cosmic now—a continuous dreaming in which creation was never finished. When they walked the mountains and rivers of Papua, they were not merely inhabitants; they were the land’s voice, breath, and continuity.

The hundreds of distinct languages they spoke were not just linguistic tools but living spiritual technologies and sacred codes for mediating between human, ancestral, and more-than-human worlds. These languages were entire worlds—worlds that were later targeted for deletion. What the coloniser calls "systematic suppression" is, in truth, a carefully planned and implemented Psycho-Cosmocide—a campaign to murder the memory of how to be human according to indigenous laws. This suppression was no accident of history; it was a strategic operation embedded in the very first colonial gesture of "discovery."

Yet, beneath every colonial statement lies a hidden confession and within every record of occupation, an unwitting prophecy. The coloniser cannot help but admit—though never fully understand—that what was erased was sacred and that what survives can be resurrected. This book is written with the solemn awareness that it uses colonial language and thus carries the contradiction of speaking back to the empire with its own tools. However, these tools are not the ultimate goal; they are merely temporary measures on the path to something far more ancient and sovereign. We must diagnose colonial systems, deconstruct their logic, expose their crimes, awaken our people, and ultimately transition to indigenous tools, languages, and institutions. Until we reclaim the right to define our own origins, speak in our own mythologies, and measure truth by our own cosmology, we will remain exiled from our sacred centre and locked within the civilisational dungeon of foreign concepts, grammars, and mythmaking.

To break free, we must become timekeepers once more—not of archaeological time, but of ancestral time. The so-called "50,000 years" of habitation are not history; they are living instruction—the uninterrupted whisper of original instructions passed down through wind, water, fire, stories, and stars. The First Peoples of Papua were not ancient—they are eternal. They are present in the tides, the roots, the dreams, and the songs. Their memory cannot be held by museums; it can only be held by those who walk the land in reverence. Thus, true decolonisation begins not only with protest, but also with remembering how to tell our origin stories in our languages with our metaphysical authority. When we do this, we become the measure, the centre, and the authors of meaning once again. In doing so, we ensure that future generations will no longer see colonialism as their inheritance but as a passing shadow on the long road back to the eternal homeland of being.

The Mutilated mysterious Island of the ancient

New Guinea, the world's second-largest island, has endured one of the most complex and tragic colonial histories in the Pacific region. Located strategically north of Australia, this culturally rich landmass has suffered through five centuries of foreign occupation, arbitrary division, and systematic exploitation. Today's unnatural split between Papua New Guinea in the east and Indonesian-controlled West Papua represents the bitter culmination of European colonial ambitions, Cold War machinations, and the deliberate suppression of indigenous self-determination (Pouwer, 1999).

For over 40,000 years, the indigenous Melanesian peoples of New Guinea flourished across this island with extraordinary cultural diversity—hundreds of distinct languages, sophisticated agricultural systems, and vibrant traditional societies (Encyclopædia Britannica, n.d.). Their encounter with successive waves of European colonisers—Portuguese, Spanish, Dutch, German, and British—forever altered their homeland's destiny. The arbitrary colonial boundaries carved by distant European powers in the 19th century created an artificial wound across the island that bleeds to this day, separating families, cultures, and peoples who share common ancestry and traditions (Bone, 1964).

This chronological documentation traces the systematic destruction of Papuan sovereignty from ancient times through the present crisis. Special attention focuses on the critical decade of 1960-1970, when West Papua's legitimate path to independence was sabotaged through the infamous 1962 New York Agreement and the fraudulent 1969 "Act of Free Choice"—perhaps the most documented case of stolen self-determination in modern history (Webster, 2013; Saltford, 2000).

Part One: The Ancient Foundations (50,000 BCE – 1500 CE)

The Time Before Time Was Named

50,000–40,000 BCE: The Origins, as Recorded by the Civilisational Project

Before empires, before flags, before nations carved borders into the living skin of the Earth, there existed a realm that was neither past nor future—it was eternal presence. It was not "Papua" as written by maps, but the breathing soul of the cosmos itself. This was the world of the original Papuans: unbroken, uncolonised, and untouched by the diseases of modernity.

They lived inside the sacred grammar of nature. Their bodies moved with the pulse of the earth. Their speech mirrored the clouds, winds, and rivers. They knew no history—only presence. No doctrine—only relation. No ideology—only reciprocity.

There was no war for resources, for land, or for gods. There were no prisons because there were no thieves. There was no pornography because no one had forgotten the sacredness of the body. There was no corruption because the heart was still aligned with the soil. There were no man-made diseases because the immune system of the soul was still intact.

They lived not according to a calendar invented by the West, but by an eternal calendar of Wone—the cosmic rhythm inscribed in the migration of birds, the blooming of trees, the movement of stars, and the cycle of ancestral dreams.

This was a civilisation without the word civilisation—a spiritual architecture of harmony, balance, and awe:

- Nature as Cathedral

- Time as Breath

- Language as Cosmos

- Myth as Law

- Dreaming as Science

- Dance as Diplomacy

- Wone as Sacred Equilibrium

There were no categories, no definitions, no dissections—only the sacred continuity of the unbroken Whole.

- No greed.

- No mass control.

- No psycho-cosmocide.

- No factory of definitions.

- No separation between body and soul, self and other, God and ground.

This was Wone Equilibrium—the primordial balance where every life-form recognised the sacredness of its role, and where the breath of the stars and the whisper of rivers were not metaphors but living scriptures.

Warning: What follows is the coloniser's version of beginnings—dates carved by foreign calendars, origins measured by foreign rulers, ancestors reduced to "archaeological evidence." The true story lives in languages they tried to silence, in ceremonies they outlawed, in the dreaming that refuses to die.

Agricultural Revolution (7,000 BCE)

By 7,000 BCE, advanced sedentary agriculture developed in highland basins, featuring sophisticated swamp drainage and irrigation systems that supported sustainable population growth (Encyclopædia Britannica, n.d.). This agricultural innovation demonstrated the indigenous capacity for complex social organisation—a fact later ignored by colonial powers claiming Papuans were incapable of self-governance.

Geographic Separation and Early Trade (5,000 BCE - 17th Century)

Around 5,000 BCE, rising sea levels separated New Guinea from the Australian mainland, establishing the island geography that would later be artificially divided by colonial powers. Early historical records begin with Greek geographer Claudius Ptolemy documenting the island as "Labadios" in the 2nd Century CE, establishing the earliest written European reference to Papua.

By the 6th-7th centuries, extensive Asian trade networks had developed. Chinese trader Gao Tu Kuan recorded obtaining spices from "Tunghi" (Papua), while the Sumatra-based Srivijaya Kingdom established commercial relations with western Papua. Persian and Indian merchants conducted regular trading expeditions, with Sanskrit-speaking traders calling the island "Samudranta" ("at the edge of the ocean").

These early encounters foreshadowed a pattern that would define Papua's tragic history: external powers claiming dominion over lands and peoples they barely understood, yet whose resources they coveted.

Pre-Colonial Political Systems

Majapahit Era (13th-15th Century):

During the golden era of the Java-based Majapahit Empire, external political control was first exercised over Papuan territories. The empire extracted forced labour, taking "Wanin" slaves from Papua's Onin Peninsula—the first documented systematic exploitation of Papuan peoples by foreign powers.

Tidore Sultanate (Early 16th Century):

The Islamic kingdom of Tidore (Maluku Islands) launched the first organised expeditions to Papua under Sultan Ibnu Mansyur. This period saw the origin of the name "papa-ua," meaning "not integrated" or "not having a king"—an ironic designation given that Papuans had sophisticated traditional governance systems that foreign powers simply refused to recognise.

Part Two: European Conquest and Division – (1509 – 1895)

Portuguese Pioneers (1509-1527):

The Portuguese arrival at Melaka in 1509 marked the beginning of European involvement in Southeast Asian affairs. Portuguese captains Antonio d'Abreu and Francesco Serrano became the first Europeans to sight New Guinea's coast in 1511, though significantly, they did not attempt to land—showing initial European caution (Pouwer, 1999; P.M.K., 1944).

In 1526-1527, Portuguese Governor Jorge de Meneses was driven off course by storms and forced to winter in a harbor on the north coast, becoming the first documented European to land on Papuan soil (Armit, 1997). Crucially, he discovered that local peoples already used the name "Papua" (meaning "black" or "frissly hair")—a name given by the people themselves that would ironically outlast every foreign designation imposed by successive colonisers.

Spanish Expansion and Naming (1527-1546)

Spanish involvement began with Hernan Cortes organising an expedition under Alvaro de Saavedra from Mexico's Pacific coast in 1527. Saavedra "discovered" New Guinea from a Spanish perspective in 1528, naming the territory "The Golden Isle" and "Isla de Oro" (Island of Gold)—establishing the pattern of European focus on resource extraction rather than human development (Kelly, 1944; Armit, 1997).

The most significant Spanish contribution came on June 20, 1545, when Captain Ynigo Ortis de Retes made a formal territorial claim for the Spanish Crown near river Bier (modern Sarmi) and coined the name "Nueva Guinea" due to perceived resemblance between Papuans and West African peoples (Pouwer, 1999; Bone, 1964; Sollewijn Gelpke, 1993). This Spanish colonial designation proved more enduring than any previous name, though the casual racism embedded in comparing Papuans to West Africans revealed European mentalities that would justify centuries of exploitation.

Dutch Colonial Foundations (1602-1795)

The VOC Era (1602-1799): The Dutch East India Company (VOC) was granted unprecedented sovereign powers by the Netherlands government, becoming Europe's most powerful trading monopoly in Southeast Asia. The 1605 VOC expedition dispatched ship Duyfken from Bantam to explore southern New Guinea, with the primary motivation of locating gold deposits for extraction—establishing the pattern of Dutch resource-focused colonial interest.

Systematic Exploration and Legal Claims (1606-1678): Spanish explorer Luis Vaes de Torres navigated the southern coast in 1606, discovering Torres Strait and claiming territory for Spain despite existing Dutch interests. Dutch navigator William Janss simultaneously explored western and southwestern coasts in ship "Duyfke" (Armit, 1997).

The period 1616-1678 saw systematic Dutch exploration through multiple expeditions: Cornelius Dedal (1616), Le Maire and Schouten (1623), Abel Tasman and Franchoys Jacobss Visscher dispatched by Governor-General Van Diemen (1642), and others who mapped bays, rivers, and coastal features while expanding geographical knowledge for exploitation purposes (Armit, 1997).

The 1660 Dutch-Tidore Treaty: A crucial formal agreement between the Dutch East India Company and local sultanates (Ternate, Tidore, Betjan) recognised the VOC as "lord of the Papuans" subject to Tidore authority. This treaty gave the Dutch nominal sovereignty over Tidorese territories including Waigion, Salwatti, and Misal islands, establishing the legal framework for Dutch colonial claims that would persist for over three centuries (Bhatnagar, 1951).

British Challenges and Consolidation (1699-1824)

English expedition under William Dampier, dispatched by King William III, sighted New Guinea on New Year's Day 1700 and discovered Dampier Strait between New Guinea and New Britain, demonstrating growing British interest in Pacific territories (Armit, 1997). Holland secured formal territorial cession from the Sultan of Tidore in 1714, though British government refused recognition until 1824, creating ongoing legal disputes over territorial sovereignty (P.M.K., 1944).

The 1793 attempt by British Lieutenant John Hayes to establish the first European settlement near Manokwari failed, demonstrating the challenges of permanent European occupation. The Napoleonic Wars (1795-1813) temporarily eclipsed Dutch authority during European conflicts with England, creating a period of uncertain sovereignty (Bhatnagar, 1951).

The 1824 Treaty of London:The Great Division: On March 17, 1824, Britain and Netherlands signed a comprehensive territorial agreement that would determine Papua's fate. The Dutch claimed Sumatra, Java, Maluku, and critically, Irian Jaya (West New Guinea), while the British claimed Malaya, Singapore, and North Borneo interests. This represents the first formal European division of the New Guinea region—an arbitrary boundary that persists today (History of Netherlands New Guinea, n.d.).

Administrative Establishment and the Great Partition (1828-1895)

Dutch Administrative Control (1824-1860): A series of decrees established the Sultan of Tidore's authority over specific regions (140°17' to 141° longitude), while in 1828 the Dutch formally claimed the western half as an integral part of the Dutch East Indies, designating the territory "West Irian Barat" (Bhatnagar, 1951; Encyclopædia Britannica, n.d.). The Dutch constructed Fort de Bis in 1828 as their first permanent European establishment, though it was abandoned in 1836 after eight years due to logistical challenges (Vandenbosch, 1976).

The 1860 agreement between Netherlands and the Sultan of Tidore transferred New Guinea from Sultanate control, fully integrating the territory into Dutch colonial administration. By 1904, the Sultan of Tidore formally ceded all sovereignty rights to the Netherlands government, and in 1911, West New Guinea was attached to Ambonia residency for administrative efficiency (Bhatnagar, 1951).

The 1870-1895 Colonial Partition: Rising international tensions began in 1870 when Captain John Moresby (British) conducted surveys of the southeastern coast while Australian colonies expressed growing concern about Russian, French, and German territorial ambitions. The strategic importance of New Guinea became apparent to British planners (Vandenbosch, 1976; Encyclopædia Britannica, n.d.).

The formal colonial partition occurred rapidly between 1883-1885. Queensland unilaterally claimed all non-Dutch portions in 1883, leading to the southeastern quadrant being formally annexed by Great Britain in 1884, while the German New Guinea Company assumed control of the northeastern quadrant. The crucial 141°E meridian was established as the boundary between British and Dutch territories (P.M.K., 1944; Encyclopædia Britannica, n.d.; Bhatnagar, 1951).

The 1885 Berlin Conference mandated "actual occupation" for valid territorial claims and confirmed the 141°E meridian as the boundary between Dutch and German spheres (Vandenbosch, 1976). The 1895 European consensus on territorial division finalised the arbitrary boundaries that persist today: Netherlands controlled West New Guinea, Germany controlled Northeastern New Guinea, and Britain controlled South Eastern Papua.

By 1895, the fate of Papua was sealed by European powers who had never consulted a single indigenous voice. Three foreign empires had carved up an ancient homeland as casually as dividing a meal, creating borders that would eventually separate families, cultures, and communities for generations.

Part Three: The Twentieth Century Crucible (1914 – 1949)

World War I and Resource Exploitation (1914-1930s)

Australian forces occupied German territory of Rabaul upon the 1914 war outbreak, and by 1921, German New Guinea formally became an Australian mandated territory under the League of Nations (P.M.K., 1944; Encyclopædia Britannica, n.d.). This meant Australia now controlled the entire eastern half of the island while the Dutch retained the western half.

The 1920s-1930s marked intensified resource extraction. The opening of Morobe Goldfields in the 1920s marked a new colonial economic era for indigenous Anga people, while Dutch scientist Bijlmer conducted multiple expeditions to study central mountain peoples for potential exploitation (Moretti, 2012; "nature's boundless multitude of forms," 2016). Administrative reorganisation in 1923 combined North, West, and South New Guinea under a single Dutch district commissioner, though the early death of Commissioner Lulofs ended promising administrative reforms (Pouwer, 1999).

Corporate Colonialism Emerges (1935-1936): A crucial turning point came in 1935 when Standard Oil companies acquired a 60% stake in the Dutch New Guinea Petroleum Mining Company (NNGPM), dispatching American geologists to secretly survey the territory for mineral wealth. In 1936, Dutch geologist Dosy discovered the world's richest gold and copper deposits in the sacred Amungme homeland, naming the discovery "Ertsberg" (Mountain of Ore) but keeping it secret from the Dutch government.

The 1930s marked a turning point when Papua's fate became tied not just to colonial politics, but to American corporate interests that would later prove decisive in determining the territory's political future.

World War II and Post-War Claims (1941-1949)

Japanese Occupation (1941-1945): Japanese forces systematically invaded New Guinea between November 1941 and April 1942, with Fakfak falling on April 1 and Manokwari on April 12. The Japanese occupied the entire Dutch-controlled western half except the Merauke region, focusing on coastal bases rather than interior control. Australia responded by combining Papua and New Guinea mandates into the unified "Territory of Papua New Guinea" with Port Moresby as the joint administrative centre—the first unified administration of the eastern half since colonial partition.

Indonesian Independence Claims (1945-1947): On August 17, 1945, Indonesia declared independence from the Netherlands and immediately asserted sovereignty over West Papua, East Timor, Sarawak, Brunei, and North Borneo, positioning itself as an anti-colonial liberation movement. Papuan leader M.W. Kaisiepo proposed replacing the colonial name "Papua" with "Irian" (Biak language word meaning "to rise"), which Frans Kasiepo formally announced at the Malino-Ujung Pandang conference on July 16, 1946 (Sollewijn Gelpke, 1993; History of netherlands New Guinea, n.d.).

The 1949 Hague Round Table Agreement: The November 2, 1949 Hague Round Table Agreement explicitly excluded West New Guinea "for the time being" from Indonesian independence, while the December 27 charter established Republik Indonesia Serikat (United States of Indonesia) as a federation of 16 equal states. The United Nations recognised the Indonesian federation but excluded West Papua, while American oil executives met secretly with Javanese political leaders regarding resource access. The Netherlands committed to preparing West Papua for eventual independence under UN guidelines (Bhatnagar, 1951).

The 1949 agreement represented the last moment when West Papua's separate path to independence remained legally protected. Indonesian leaders, American corporate interests, and Dutch colonial administrators were already manoeuvring to ensure this protection would prove temporary.

Part Four: The Decade of Betrayal (1950 – 1962)

Cold War Calculations Override Papuan Rights (1950-1960)

Sukarno's Unilateral Action (1950): Following failed conferences between Netherlands and Indonesia regarding New Guinea's status from March-August 1950, Sukarno forcibly dissolved the Indonesian federation in July and declared himself President of a unitary Republic. He absorbed 15 other island nations into a centralised Jakarta-controlled republic while the United Nations remained silent about this violation of the federal agreement. The Netherlands began working directly with West Papuans toward independence (Bhatnagar, 1951).

Escalating International Tensions (1951-1959): The September 1, 1951 ANSUS Agreement between Australia, New Sealand, and the United States marked the first shift in Australian policy away from supporting the Dutch position (Khan, 1957). From 1954-1957, Indonesia annually brought the West Papua dispute to the UN General Assembly but failed to achieve the required two-thirds majority for any resolution despite general sympathy (Albinski, 1961).

The March 1957 Australia-Netherlands cooperation agreement infuriated Indonesia, leading to Indonesian demonstrators defacing the Australian Embassy during West Irian protests. During the 1958 Indonesian civil war in Sumatra and Sulawesi, the Australian Cabinet secretly warned Indonesia that Australia would fight alongside the Netherlands if West Papua were invaded, while Jakarta began publicly threatening an armed solution (Albinski, 1961; Umetsu, 2006).

1960: The Foundation of Legal Rights

Dutch Self-Determination Initiative: Early 1960 saw the Netherlands present a comprehensive ten-year program for West Papuan independence, with elections held in April for a New Guinea Council with a Papuan majority led by vice presidents Nicolaas Jouwe and Markus Kaiseipo. The establishment of the first Papuan-elected Regional Councils throughout the territory marked the emergence of genuine democratic institutions under Dutch guidance (Webster, 2013; van der Veur, 1964).

Political Awakening and International Legal Framework: The August formation of the first political party (PARNA - Partai Nasional) triggered the emergence of eight competing parties, demonstrating vibrant Papuan political development. Indonesia responded by breaking diplomatic relations with the Netherlands in protest, characterising Dutch political development as illegal occupation (Leyser, 1963; van der Veur, 1962).

The crucial moment came on December 14, 1960, with UN General Assembly Resolution 1514(XV) - the Declaration on Granting Independence to Colonial Countries and Peoples. This resolution granted West Papua an undisputed legal right to self-determination under international law, with colonial powers having a legal duty to transfer power without conditions (King & Johnson, 2019).

Resolution 1514(XV) represented the high-water mark of international law protecting colonised peoples. West Papua's legal right to independence was unambiguous and internationally recognised.

1961: The Year of Self-Determination and Betrayal

Cold War Escalation (January-April 1961): The critical turning point came in January 1961 with a US$500 million Soviet Indonesian military agreement, as Indonesia began strategic reliance on Moscow for military support (Derkach, 1965; Umetsu, 2006). Elections in February for the West New Guinea Council produced an overwhelming Papuan majority, and in April the New Guinea Council was inaugurated with 29 members and heavy indigenous representation (Gruss, 2005; van der Kroef, 1962).

The Kennedy administration decided to boycott the council installation due to the Laos crisis, while the Netherlands privately indicated willingness to accept U.S.-led international trusteeship—the first sign of Dutch wavering under American pressure (Webster, 2013; van der Veur, 1964).

October 19, 1961: Papuan Independence Declaration: On this historic date, the National Committee of 60 Papuan leaders proclaimed national symbols in what many international observers considered the first exercise of genuine Papuan self-determination. They adopted the Morning Star flag, chose "Hai Tanah ku Papua" as the national anthem, designed an official government seal, and officially designated the territory "Papua Barat" (West Papua). The New Guinea Council formally declared its desire to become an independent nation called West Papua (van der Kroef, 1962; King & Johnson, 2019).

December 1, 1961: The Day of True Independence: Throughout the entire territory, the Papuan Morning Star flag was raised next to the Dutch flag in mass celebrations demonstrating overwhelming popular support for independence. The Netherlands formally endorsed all developments, and many international observers considered this a genuine exercise of self-determination. The New Guinea Council delegation visited the Netherlands, explicitly invoking Papuan ethnic identity and the right to self-determination (van der Kroef, 1962; van der Veur, 1964; Webster, 2013).

December 19, 1961: Sukarno's Ultimatum: Sukarno issued the "Trikora" (Three-fold Command) designed to thwart Papuan self-determination, writing directly to President Kennedy threatening military force against the "illegal, forceful occupation" by the Netherlands. Indonesia began mobilising forces for potential invasion, threatening to trigger a broader Cold War confrontation (Webster, 2013).

December 1, 1961, represents the moment when Papua briefly achieved genuine self-determination. The Morning Star flag rising across the territory marked the pinnacle of indigenous political achievement—and the beginning of systematic international betrayal.

1962: The New York Agreement and International Abandonment

January 1962: The American Decision: The Kennedy administration made the fateful decision that the U.S. must resolve the dispute on Indonesian terms regardless of Papuan rights, with strategic calculations about Soviet influence in Indonesia outweighing commitments to self-determination. Prime Minister J.E. de Quay offered direct talks, abandoning the self-determination precondition after Indonesian and Dutch naval vessels clashed in territorial waters (Webster, 2013; van der Veur, 1964; Gruss, 2005).

False Promises and Negotiations (January-August 1962): On January 20, Indonesian Foreign Minister Subandrio assured the U.S. Ambassador that Indonesia would "leave Papuans in charge" with "no attempt to put Javanese or Ambonese administrators"—promises that proved utterly false (Webster, 2013). Indonesian-Dutch negotiations began in March at Huntlands estate near Washington, D.C., with Ellsworth Bunker serving as U.S. mediator with explicit instructions to reach settlement on Indonesian terms.

Kennedy wrote personally to Dutch Prime Minister de Quay on April 2, demanding resumption of talks to prevent war. The May 26 Bunker Plan promised temporary UN administration for 1-2 years, guarantees for Dutch interests, and crucially, promises of Papuan self-determination that were later revealed as deliberately false (Leyser, 1963).

August 15, 1962: The New York Agreement: The Netherlands and Indonesia signed the agreement through U.S. mediation, with terms including: ceasefire effective August 18, transfer to UN Temporary Executive Authority (UNTEA) on October 1, transfer to Indonesian control by May 1, 1963, and a promise of an "Act of Free Choice" by 1969. Crucially, no Papuan representatives were involved in negotiations about their own territory's future (van der Veur, 1962; Leyser, 1963; Gruss, 2005).

September-December 1962: UN Transition and Suppression: UN General Assembly Resolution 1752(XVII) authorised UNTEA by 89 votes to none with 14 abstentions on September 21. Dr. Djalal Abdoh (Iran) was appointed UN Administrator on October 22, but Indonesian forces began infiltrating the administration despite UN authority. The most telling moment came on December 1, 1962, when UNTEA refused Papuans the right to demonstrate on the first anniversary of their Morning Star flag—the UN preventing Papuans from celebrating their own independence day (UNSF document; van der Veur, 1964).

By December 31, the Netherlands flag was replaced by the Indonesian flag raised alongside the UN flag, while Indonesian nationals occupied the second-highest posts in every administrative department (UNSF document).

The New York Agreement represents perhaps the most thoroughly documented betrayal of self-determination rights in UN history. Every step was recorded, every promise was catalogued, and every violation was witnessed—yet the international community proceeded with full knowledge that Papuan rights were being systematically destroyed.

Part Five: Indonesian Annexation and Fraudulent Decolonisation

1963 – 1975 The Transfer to Occupation (1963)

May 1, 1963: The Day of Occupation: The United Nations transferred administrative control to Indonesia with the explicit condition of holding a genuine plebiscite in 1969. However, President Sukarno immediately established a new council with 38 appointed members, none from the previously elected New Guinea Council, marking the complete replacement of democratic institutions with Indonesian appointees (Pouwer, 1999; van der Veur, 1964).

The May 1963 U.S. State Department report to Kennedy revealed that Dutch officials were "reportedly willing to drop plebiscite idea," while Dutch and UN officials had already secretly agreed with Jakarta on methods to avoid direct voting—plans that violated the explicit terms of the New York Agreement requiring genuine self-determination (Webster, 2013; Saltford, 2000).

Resistance, Repression, and Corporate Exploitation (1963-1968)

Indonesia implemented a systematic campaign to forge new identities for indigenous peoples as "Indonesians" rather than Melanesians, with traditional practices, languages, and political expressions increasingly restricted (Gietselt, 1989). In 1965, the West Papuan people created Organisasi Papua Merdeka (Free Papua Organisation) to coordinate independence efforts, which Jakarta immediately declared treasonous, branding all supporters as rebels.

The September 30, 1965 Indonesian military coup led to Suharto's rise to power and the removal of Papuan Governor Elieser Bonay-Ullay for opposing Indonesian development contractors (Kim, 2002; Pouwer, 1999). Significantly, West Papuan guerrilla warfare was considered legitimate under UN Resolution 2621(XXV) supporting liberation movements.

In 1967, Indonesia granted a 30-year mining concession to U.S. Freeport company, giving American corporations access to the world's largest gold and copper deposits in Amungme sacred territory. This corporate colonialism would prove crucial in ensuring continued U.S. support for Indonesian occupation.

1969: The "Act of Free Choice" Fraud

Preparation and Armed Suppression (January-April 1969): On April 1, 1968, Fernando Ortis-Sans was appointed UN Representative to oversee the "Act of Free Choice," arriving for a ten-day tour accompanied by Indonesian officials on August 23 (UNSF document; Saltford, 2000). The UN banned partisan political activity, controlled the press, and restricted freedom of movement, while British journalist Garth Alexander reported that an overwhelming majority of Papuans opposed Indonesian rule (Gruss, 2005; Saltford, 2000).

Resistance erupted in January 1969 when the Mandatjan brothers surrendered but new rebellion emerged under Frits Awom's leadership, with 2,000 Arfak tribesmen rising against Indonesian occupation. On April 23, 90 well-armed Papuan police officers mutinied and joined OPM resistance, followed by an attack on General Sarwo Edhie's aircraft on April 27. Indonesian response was swift and brutal: paratroopers from West Java were deployed, B-26 bombers strafed the village of Enarotali, and 14,000 civilians fled into the forest (Saltford, 2000).

The Fraudulent Consultation Process: On March 18, 1969, Ortis-Sans issued a press release setting three prerequisites for an acceptable consultation method: large assembly membership, representation of all population sectors, and clear election of new assembly members (Saltford, 2000). However, from June 26-July 5, fresh "elections" were held under UN monitoring with documented fraud—only 195 out of 1,022 Assembly Representatives were actually witnessed being elected (Saltford, 2000).

July 14 - August 2, 1969: The "Act of Free Choice": The process began in Merauke on July 14 with 175 consultative assembly members. Eight regional assemblies with a total of only 1,026 handpicked representatives—less than 0.1% of the population—voted unanimously to remain with Indonesia without a single dissenting vote. International law required universal adult suffrage, but Indonesia used systematic intimidation, threatening representatives and their villages with death unless they voted against independence (Saltford, 2000; UNSF document).

The assembly locations and their orchestrated results included: Merauke (July 14, 175 representatives), Wamena (July 16, identical intimidation process), Nabire (July 19, Indonesians imported representatives from other regions due to local rebellion), Biak (July 31, scores of Papuans detained as precautionary measure), and Jayapura (August 2, final assembly with "pre-rehearsed jubilation") (Saltford, 2000).

UN Complicity and Final Report Most damning of all, UN teams privately conceded that 95% of Papuans supported independence, yet proceeded with the fraudulent process (Saltford, 2000). In November 1969, Ortis-Sans's final report to the UN General Assembly expressed concern about unfulfilled political freedoms and conceded that "certain elements" favoured independence, but declared the act of free choice took place "in accordance with Indonesian practice"—providing minimal international legitimacy for Indonesian annexation (Saltford, 2000).

The 1969 "Act of Free Choice" stands as one of the most thoroughly documented fraudulent plebiscites in modern history. UN officials privately acknowledged that 95% of Papuans wanted independence, yet only 1,026 handpicked representatives—less than 0.1% of the population—were allowed to vote under explicit death threats.

The Contrast of Eastern Independence (1970-1975)

In 1970, the UN General Assembly held a special session commemorating the 10th anniversary of Resolution 1514(XV) for "speedy liquidation of colonialism," yet West Papua was conspicuously absent from decolonisation discussions despite clear violations. Soviet officials privately admitted that Indonesia's pledges regarding Papua had become "empty slogans" (Boden, 2008).

President Suharto officially renamed the territory from "Irian Barat" to "Irian Jaya" in 1973, eliminating the last official recognition of Papuan identity as the territory was fully integrated into the Indonesian provincial system. The bitter irony became complete on September 16, 1975, when the eastern half achieved full independence from Australia as Papua New Guinea through peaceful transition, demonstrating that genuine decolonisation was possible for New Guinea territories (Sollewijn Gelpke, 1993; History of Netherlands New Guinea, n.d.).

The contrast between eastern and western New Guinea in 1975 could not have been starker: one half celebrated genuine independence while the other endured systematic suppression under foreign occupation.

Part Six: Decades of Resistance and Systematic Fragmentation (1975 – Present)

The Suharto Era of Systematic Oppression (1975-1998)

The Suharto era brought continuous military operations against OPM and civilian populations, systematic settlement of Javanese and other Indonesian populations through the transmigration program to alter demographic balance, massive expansion of Freeport mining operations in sacred Amungme territory, systematic attempts to erase Papuan languages, customs, and identity, and a successful Indonesian diplomatic campaign that prevented international attention to Papua.

Brief Democratic Opening and Renewed Repression (1999-2007)

The False Dawn (1999-2000): President Habibie's administration suggested possible partition of West Papua in October 1999, followed by President Abdurrahman Wahid (Gus Dur) officially changing the name from "Irian Jaya" to "Papua" on January 1, 2000. The banned Morning Star flag was briefly permitted to fly alongside the Indonesian flag in a symbolic gesture that raised hopes for genuine autonomy (history of Papua’s name changes: blog; how colonial puppeteer Indonesia uses 'autonomy' to disempower Papuans).

Divide and Rule Strategy (2001-2007): This brief opening quickly reversed when Gus Dur was forced from the presidency in July 2001 after being accused of encouraging Indonesian disintegration. Division proposals resurfaced in 2002 with claimed support from "West Irian Jaya people," leading to Papua being illegally divided into two provinces in 2003 by President Megawati Sukarnoputri. The eastern part retained the "Papua" designation while the western part became "West Irian Jaya Province"—a division that violated the Special Autonomy Law 2001 provision requiring Papua to remain a single territory (how colonial puppeteer Indonesia uses 'autonomy' to disempower Papuans; Content & westpapua2, 2021).

On April 18, 2007, "West Irian Jaya Province" was officially renamed "West Papua Province," completing another cycle of name changes designed to obscure Papuan identity (Where is West Papua now? RNS).

Contemporary Fragmentation and Ongoing Resistance (2020s-Present)

Accelerated Division Strategy (2022-2023): Under new Indonesian legislation, the government divided the two existing provinces into five separate administrative units: Papua Province, West Papua Province (existing), South Papua Province (new), Central Papua Province (new), and Highland Papua Province (new). Indonesian Vice President Ma'ruf Amin justified these changes as "natural" and designed to "make things even better," while the process violated the Special Autonomy Law requirement for Papuan People's Assembly (MRP) approval—continuing the century-long pattern of external powers fragmenting Papua without indigenous consent (Where is West Papua now? RNS).

Continuing Resistance and International Recognition: Despite systematic oppression, OPM continues operations across multiple provinces while growing international recognition supports the West Papua independence movement. Digital activism through global social media campaigns raises awareness of ongoing human rights violations, and international legal scholars increasingly recognise the 1969 "Act of Free Choice" as fraudulent under international law.

Part Seven: Sacred Dates and Continuing Legacy

Commemorative Dates in Papuan History

December 1: West Papua Independence Day Papuans worldwide annually raise the Morning Star flag to honor independence proclaimed in 1961, marking the 62nd anniversary (as of 2023) of genuine Papuan self-determination. Indonesian authorities continue to prohibit flag displays, making commemoration an act of resistance, while international supporters join annual remembrance ceremonies in solidarity.

October 19, 1961: Papuan Statehood Declaration The First New Guinea Council (Nieuw Guinea Raad) officially named West Papua as an independent nation-state on this date, establishing the Papuan Independent State 14 years before Papua New Guinea achieved independence. This date provides both the constitutional foundation for continued independence claims and demonstrates the capacity for self-governance required under international law (Where is West Papua now? RNS).

The Legacy of Colonial Division

The arbitrary 141°E meridian established by European powers in 1884-1885 had no basis in indigenous political structures, languages, or cultural boundaries, yet continues to separate ethnically and culturally related peoples. This artificial division demonstrates the lasting damage of colonial boundary-making, while the contrast between Papua New Guinea's successful independence and West Papua's continued occupation highlights the role of great power politics in determining small nations' fates.

Part Eight: Legal Analysis and Historical Conclusions

Documented International Law Violations

UN Charter and Resolution 1514(XV) Violations: West Papua held an unambiguous right to self-determination under international law through UN Resolution 1514(XV), passed December 14, 1960. The 1969 "Act of Free Choice" violated every principle of genuine self-determination by using only 1,026 handpicked representatives instead of universal adult suffrage, while UN representatives acknowledged the fraudulent nature yet provided legal cover for Indonesian annexation (King & Johnson, 2019; Saltford, 2000).

Cold War Geopolitics Overriding Legal Rights (1960-1962): The critical period demonstrates how Cold War considerations systematically overrode legal principles of self-determination. Despite clear Papuan preference for independence demonstrated on December 1, 1961, U.S. fear of Soviet influence in Indonesia led to deliberate abandonment of Papuan rights through the 1962 New York Agreement (Webster, 2013).

Corporate Complicity in Human Rights Violations: The role of American corporations—Standard Oil companies acquiring stakes in Dutch mining operations in 1935, and Freeport receiving mining concessions in 1967—demonstrates how economic interests influenced U.S. policy decisions, overriding legal and moral obligations to indigenous peoples.

Historical Patterns of Systematic Oppression

Fraudulent Decolonisation as Precedent: The 1969 "Act of Free Choice" represents one of the most thoroughly documented cases of fraudulent decolonisation in UN history, establishing a dangerous precedent for how international law can be systematically violated while maintaining a facade of legality (Saltford, 2000).

Ongoing Resistance Demonstrates Illegitimacy: The consistent pattern of Papuan resistance since 1965, combined with Indonesian strategies of territorial fragmentation (2003, 2022-2023), demonstrates the unresolved nature of the West Papua question. Jakarta's division of the territory into increasingly smaller provinces follows classic colonial divide-and-rule tactics designed to weaken indigenous political identity.

Contemporary Implications

Self-Determination Rights Under International Law: West Papua's case represents a clear violation of UN Charter principles, as the territory met all criteria for decolonisation as a Non-Self-Governing Territory yet was transferred to Indonesia without genuine consultation of the indigenous population (King & Johnson, 2019).

Precedent for Indigenous Rights Globally The case has profound implications for current discussions of indigenous rights, territorial integrity versus self-determination, and the role of international law in protecting minority populations within existing state boundaries.

Conclusion: The Documented Betrayal

This comprehensive chronological analysis reveals West Papua's history as a devastating example of how international law can be systematically violated through documented fraud while maintaining a facade of legality. Every step of this betrayal was recorded, witnessed, and legally documented, yet the international community proceeded with full knowledge that fundamental human rights were being systematically destroyed.

The Historical Evidence is Irrefutable:

- December 1, 1961: Papuans exercised genuine self-determination, choosing independence with overwhelming popular support

- January 1962: Cold War fears led the United States to abandon legal commitments to Papuan rights in favor of strategic calculations

- August 15, 1962: The New York Agreement transferred Papua to Indonesian control without any Papuan representation in negotiations

- 1969: The "Act of Free Choice" was documented fraud, with UN officials privately acknowledging 95% Papuan support for independence while allowing only 0.1% of the population to vote under death threats

- 1965-Present: Continuous armed resistance demonstrates the fundamental illegitimacy of Indonesian rule

The Continuing Tragedy: Conservative estimates suggest over 500,000 Papuan deaths since 1963, systematic destruction of indigenous culture and environment, ongoing human rights violations documented by international organisations, and continued territorial fragmentation designed to weaken Papuan identity and political organisation.

Legal and Moral Implications: Understanding this documented history remains crucial for comprehending one of the Pacific's most enduring political disputes and its implications for international law, indigenous rights, and the principle of self-determination globally. The Papuan tragedy stands as perhaps the most thoroughly documented case of how international legal frameworks can be systematically violated while maintaining procedural legitimacy—a lesson with profound implications for oppressed peoples worldwide.

The Morning Star flag that rose on December 1, 1961, represented not merely Papuan aspirations, but universal principles of human dignity and self-determination recognised in international law. That this flag was forcibly lowered through documented fraud and systematic violence represents not only a Papuan tragedy, but a fundamental failure of the international system to protect the rights it claims to uphold.

The evidence is preserved in UN archives. The testimony is recorded in academic literature. The violations are documented in international legal analysis. History will judge whether humanity learned from the Papuan tragedy or allowed similar betrayals to be repeated elsewhere under the cover of procedural legitimacy. The struggle for justice continues, supported by irrefutable documentation of systematic injustice.

Conclusion: The Forensic Evidence of Cosmic Murder

What This Timeline Really Documents

This chronological record is not history. It is a forensic autopsy report of the systematic murder of 50,000 years of cosmic Papuan consciousness. Each date, each "discovery," each colonial treaty, each administrative reorganisation represents another cut in the deliberate dismemberment of original memory—the timeless atlas of existence that Papuans carried in their languages, myths, songs, sacred plant knowledge, and multidimensional cosmic mapping.

Before 1511, there was no "New Guinea." There was no "Papua." There were no boundaries, no ownership, no development, no progress. There was only the sacred totality—an island consciousness that existed in cosmic time, where every stone, every tree, every spirit, every ancestor, every creature in water, ground, and sky was known by its true name in languages that carried the frequency of creation itself.

The Technology of Deletion

What we call "European contact" was actually the arrival of a deletion virus—a civilisational machine designed to convert cosmic consciousness into colonial commodity. The Portuguese did not "discover" the island in 1511; they infected it with the alphabet disease that would systematically rename, remap, and delete original memory.

Phase 1: Renaming (1511-1545) - "Papua" becomes "Labadios," then "Nueva Guinea," then "Isla de Oro." Each colonial renaming erases thousands of sacred names that located the island in cosmic geography.

Phase 2: Territorial Geometry (1660-1885) - Sacred totality carved into Dutch, German, British sectors. The 141°E meridian slices through ceremonial grounds, trading routes, ancestor paths, sacred sites—cutting the cosmic body into bleeding pieces.

Phase 3: Administrative Murder (1828-1962) - "Residencies," "mandates," "territories," "provinces"—each bureaucratic category further fragments original wholeness into manageable colonial units.

Phase 4: Legal Assassination (1960-1969) - The New York Agreement and "Act of Free Choice" represent the final legal murder ceremony, where entities who never existed in original time sign death warrants for cosmic Papuan sovereignty.

Phase 5: Matrix Completion (1973-2023) - Systematic renaming ("Irian Jaya," then "Papua"), territorial fragmentation (2 provinces become 5), and the total download of sacred space into Indonesian administrative geometry.

The Original Atlas of Existence

What has been murdered here is not just political sovereignty or cultural identity. What has been systematically deleted is an entire cosmic operating system—a way of being in space-time that connected every Papuan village to the stars, every sacred plant to its healing frequency, every ancestor to their living descendants, every stone to its geological memory, every bird to its flight path through multidimensional space.

The Papuan languages that carried this cosmic atlas are now classified as "endangered languages." The sacred songs that mapped interdimensional territories are now called "folklore." The plant medicine knowledge that connected healing to cosmic cycles is now labelled "traditional medicine." The ceremony grounds that served as portals between worlds are now "undeveloped land" awaiting Indonesian "development."

The Machine Still Operating

This timeline ends in 2023, but the deletion machine continues its work. Right now, as you read this, Indonesian bureaucrats are drawing new provincial boundaries across sacred sites. Mining companies are extracting gold and copper from mountains that hold 50,000 years of ancestor presence. Palm oil plantations are consuming forests where spirits dwell. Colonial Schools become ‘ death camp’ for Papuan children.

The Morning Star flag—raised on December 1, 1961, as the last collective breath of original sovereignty—is now banned as "separatist symbol." Papuans who remember the sacred names are imprisoned as "terrorists." The OPM resistance that began in 1965 continues today because the original memory refuses to die.

What Survives in the Underground

But this forensic timeline also reveals something the civilisational machine cannot completely delete: the persistence of original memory. In every act of resistance—from the 1961 Morning Star raising to the 2019 protests to the daily survival of sacred languages—the cosmic Papuan consciousness signals its continued existence.

The deletion has been systematic, but it has not been total. In remote villages, elders still carry fragments of the original atlas. In dreams, ancestors still visit with messages from cosmic time. In ceremonies hidden from Indonesian surveillance, the sacred plant medicines still open portals to the multidimensional totality that existed before alphabet, before god, before gold, before geometry.

The Real Timeline

Behind this colonial chronology lies the real timeline—cosmic time, ancestor time, eternal time. This is the time measured not in years but in generations of sacred knowledge transmission. Not in territorial boundaries but in energy flows between sacred sites. Not in administrative reorganisations but in ceremonial cycles that connect earth to sky, water to fire, human to more-than-human.

The civilisational project has been trying for 500 years to download this cosmic time into linear colonial time. It has been trying to convert the sacred into the secular, the eternal into the historical, the multidimensional into the geographical, the cosmic into the commercial.

Why This Matters Now

This timeline documents more than Papuan tragedy. It reveals the operating manual of the global civilisational machine—the same deletion technology now consuming every indigenous cosmos on earth. The same alphabet virus that infected Papua in 1511 is now completing its planetary download.

West Papua is not just another case of indigenous rights violation. It is the active crime scene where we can still witness the murder weapon in operation. It is the laboratory where the deletion technology continues to be refined for global deployment.

The Call for Cosmic Justice

Every date in this timeline is evidence in a cosmic war crimes tribunal that has never been convened. Every colonial "achievement" documented here is actually a spiritual atrocity that demands not just political justice but cosmic restoration. The question is not whether Papua will be "free" in the civilisational sense—free to become another nation-state in the matrix of linear time. The question is whether the original cosmic atlas can be resurrected before the deletion becomes irreversible. This timeline ends where your real education begins: the recognition that everything you have been taught to call "history" is actually the forensic record of systematic cosmic murder. And everything you have been taught to call "progress" is actually the machinery of spiritual extinction.

Despite all these mutilations, West Papua’ her soil remembers what the world tried to forget. Her skies still echo with the sounds of languages no longer spoken on earth. She is not simply land—She is judgment. Memory. Mirror. Mystery.

Bumi Cenderawasih — Planet of the Bird of Paradise, they called her in Bahasa Indonesia.

A name that romanticises her beauty while raping her soul.

"Little Heaven Falls from the Sky" — as whispered by her own children,

in lullabies carried on mountain winds.

The Land of Black Pearl — precious, mysterious, hidden in the depths—

yet often discarded by the world that seeks only white light.

Land of Magic. Land of Cannibals. Land of Head-Hunters.

—so named by those who came to consume and condemn.

The Last Soil of Jerusalem

The place where the Great Commission of Jesus—spoken in Galilee two thousand years ago—reached its final edge. Here, the sword of salvation and the cross of empire dug deepest.

Papua is where even Heaven had to decide whose side it was on.

Everyone says something true about her—

But no one knows the whole of her.

She is a map erased and redrawn in every century.

She is a riddle unsolved by science,

A spirit misdiagnosed by the Church,

A resource devoured by corporations,

A body violated by soldiers,

A heart betrayed by her own children.

New Guinea’s Tragedy  – The island of Dislocated Atlases

This is the island of dislocated atlases, where every compass spins wildly, where every border tells a lie, and where millennia of continuous human habitation has been disconnected, fragmented, and conscripted into the service of empires that never birthed, never nurtured it, and have never—not once—acknowledged its sacred wholeness. This mysterious island stands as the most geographically disconnected, linguistically fragmented, metaphysically distorted, and cosmically exiled landmass on Earth. It represents the ultimate testament to what happens when colonial scissors slice through the living flesh of indigenous cosmology, leaving wounds that bleed across generations, across centuries, across the very fabric of reality itself. To understand the tragedy of New Guinea, one must first understand that this island was never meant to be divided. The mountain ranges that spine its centre, the rivers that flow like arteries through its valleys, the migratory paths of its birds, the seasonal rhythms of its monsoons—none of these natural phenomena recognise the arbitrary line drawn in 1884 by Dutch and German colonial administrators who had never dreamed Papuan dreams. Yet today, this single island exists as two separate political entities: Papua New Guinea (PNG) in the east, West Papua in the west. Each half has been conscripted into radically different imperial projects, each told a different story about what it means to exist, each programmed with different colonial software that runs counter to the island's fundamental operating system.

The eastern body—Papua New Guinea—achieved nominal independence in 1975, but this independence was a carefully choreographed illusion. Every major decision, every economic policy, every diplomatic relationship flows through Canberra-like blood through a donor's veins. Australia's invisible empire operates not through the crude mechanisms of direct occupation, but through the far more sophisticated technologies of debt, dependency, and psychological programming.

Australian mining companies extract billions of dollars' worth of gold, copper, and natural gas from Papuan soil. Australian banks control the flow of currency. Australian universities shape the minds of Papua New Guinea's elite. Australian media outlets determine which stories get told and which truths remain buried. Most insidiously, Australian aid programs create a perpetual state of dependency, ensuring that Papua New Guinea can never develop the autonomous capacity to chart its own course.

The western body—West Papua—suffers under a different but equally devastating form of colonial occupation that represents what Dutch anthropologist Jan Pouwer termed "recolonisation."

West Papua - The Architecture of Recolonisation

Jan Pouwer, a Dutch anthropologist who conducted extensive fieldwork in West New Guinea from 1951-1962, authored "The Colonisation, Decolonisation and Recolonisation of West New Guinea" in 1999, providing a crucial framework for understanding the systematic betrayal of Papuan aspirations.

In this seminal work, he examined three distinct phases of domination over the territory. Pouwer argued that after initial Dutch colonisation, the Netherlands attempted genuine decolonisation in the 1950s by preparing West Papua for independence through education, nation-building symbols like the Morning Star flag, and fostering Papuan identity separate from Indonesia. However, he described the 1962-1963 transfer to Indonesia as "recolonisation," criticising the 1969 Act of Free Choice as "not an act of free choice but a sham, a manipulated orchestration of consent" where only 1,025 handpicked Papuans voted under coercion out of the entire population. Pouwer's central thesis was that "the tragedy of West New Guinea lies in the fact that its people were never allowed to shape their own destiny," as external geopolitical forces—particularly Cold War pressures and U.S. influence—determined Papua's fate while ignoring Papuan aspirations for self-determination. His anthropological perspective, informed by over a decade of fieldwork among the Kamoro and Asmat peoples, provided unique insights into how successive colonial powers imposed their control over indigenous Papuan societies.

Since Indonesia's military invasion in 1963 and subsequent annexation through the fraudulent "Act of Free Choice" in 1969, West Papua has been subjected to what Western academics have described as slow-motion genocide. Over 500,000 civilians have been killed in systematic violence against the indigenous population, with Indonesia using rape "as an instrument of torture and intimidation" in West Papua according to the U.N. Special Rapporteur on Violence Against Women. Indonesian transmigration programs have relocated millions of Javanese and other Indonesian settlers onto Papuan lands, fundamentally altering the demographic composition of traditional territories. Indonesian military forces maintain a state of perpetual terror, while Indonesian bureaucrats systematically erase Papuan languages, cultures, and metaphysics. Yet these visible manifestations represent merely the surface of a deeper violence—what must be recognised as 'Civilisational Psycho-Cosmocide', the systematic destruction of an entire way of being in the world.

The Mechanics of Civilisational Psycho-Cosmocide

Civilisational Psycho-Cosmocide operates through mechanisms far more sinister and sophisticated than bullets and bayonets. It works by convincing colonised peoples that their own worldview is primitive, backward, insufficient. It functions by replacing indigenous cosmologies with colonial narratives that position the colonised as perpetual children in need of external guidance, external validation, external salvation.

In West Papua, this process operates through Indonesian state ideology that positions Papuans as primitive tribes who need to be "developed" and "integrated" into Indonesian civilisation. From the 1970s to the 1990s, the Indonesian government settled hundreds of thousands of people from other parts of the country in West Papua through the transmigration program, aiming to forcibly change the region's demography and establish control over the territory. Papuan children are forced to learn Indonesian history that begins with Javanese kingdoms and Dutch colonisation, as if the island had no history before external contact. Papuan spiritual practices are criminalised as "animism" while Indonesian state-sanctioned religions are promoted as "advanced" belief systems.

The foundation of this psychological warfare was established through the fraudulent 1969 "Act of Free Choice," a controversial plebiscite held between 14 July and 2 August 1969 in which 1,025 people selected by the Indonesian military voted unanimously in favour of Indonesian control. The UN team of experts, sent to 'assist and advise' the Indonesians, privately expressed the view that some 95 percent of Papuans did not want to become part of Indonesia, and instead wanted to become independent.

In Papua New Guinea, the Civilisational Psycho-Cosmocide operates through more subtle but equally effective mechanisms. The Papua New Guinean economy was structured to complement Australian economic interests, with Australian administration encouraging products that did not compete with Australian primary exports. Australian-designed education systems teach Papuan children to see their own cultures as "traditional" obstacles to "modern" development. Economic policies force Papuan communities to abandon subsistence practices that had sustained them for millennia in favour of cash-crop monocultures that benefit Australian agribusiness. Political structures imported from Westminster create artificial divisions between ethnic groups that had coexisted for centuries.

Most devastatingly, both halves of the island have been programmed with false geographies of belonging. West Papua is told it is part of Asia, despite sharing no cultural, linguistic, or biological heritage with Asian civilisations. Papua New Guinea is told it is part of Oceania, despite being classified by Australia as a separate, lesser category of Pacific Islander.

The truth that both colonial powers desperately want to suppress is this: Papuans belong neither to Asia nor to Australia. They belong to Papua. They are the descendants of the world's first ocean voyagers, the inventors of agriculture, the guardians of the planet's most biodiverse ecosystems, the speakers of nearly one-quarter of all human languages. They are not underdeveloped Australians or primitive Indonesians. They are Papuans—a distinct nature-based Wone-equilibrium with its own cosmic logic, its own relationship to land and sea and sky.

New Guinea - The Orphaned Paradise

The ultimate tragedy of New Guinea's division is that it has created what can only be described as an orphaned paradise. Each half of the island has been cut from its natural wholeness and grafted onto foreign imperial projects that have never accepted them as full, sacred, equal human beings.

Australia treats Papua New Guinea as a strategic buffer sone—close enough to provide security against potential threats from Asia, distant enough to avoid any obligation for genuine partnership. Australian politicians speak of the "special relationship" between the two countries, but this relationship is fundamentally extractive. Australia takes Papua New Guinea's natural resources, its strategic location, its diplomatic support in international forums. In return, it provides just enough aid to maintain dependency and just enough military cooperation to ensure compliance.

Indonesia treats West Papua as a colonial frontier—a source of natural wealth to fuel Java's development, a destination for surplus population to relieve demographic pressure on overcrowded islands, a laboratory for testing military technologies and counterinsurgency strategies. Indonesian officials speak of West Papua as an "integral part" of the Indonesian nation, but this integration is fundamentally annihilation. West Papua must abandon its Papuan identity to become acceptably Indonesian.

Neither Australia nor Indonesia has ever acknowledged Papuans as possessing their own legitimate cosmological authority worthy of respect and sovereignty. Both treat Papuan culture as something to be overcome, Papuan languages as dialects to be replaced, Papuan spirituality as superstition to be educated away.

Papuans have been programmed to feel guilt for being Papuan. To abandon their original self is now considered virtue. This is not healing—it is extermination masked as morality. It is the most sophisticated parasitic reprogramming ever devised: the transformation of the host into a willing agent of its own annihilation. The result is a profound form of cosmic existential homelessness that extends far beyond physical displacement. Papuans today are not merely colonised in body—they are exiled in imagination.

In West Papua, the dreamlife, mythic memory, and sacred imagination of Papuans have been forcibly exiled into Asia through the systematic machinery of Indonesianisation, a spiritual warfare campaign designed to 'delete' their autochthonous cosmic centre and implant a foreign identity. This is not just assimilation—it is Psycho-cosmocide: the murder of a people's inner cosmological engine.

Meanwhile, on the Papua New Guinean side, Papuan dreams are not spared either; they are exiled into the West through Australianisation, which seduces the soul with false promises of development, modernity, and belonging into Australia's myth making and fantasy.

In both cases, the Papuan psyche is uprooted from its ancestral root and transplanted into an alien ontology. Neither is truly Asia, nor truly Western—and yet both are being devoured.

Thus, the Papuan people have become wanderers in the dreamworld of others—their minds colonised, their myths rewritten, their futures kidnapped, and their sacred presence scattered like ashes across maps that do not speak their name. They are told they are citisens of Australia's sphere or Indonesia's archipelago, but they are never allowed to be fully, authentically, sacredly Papuan.

This existential displacement creates what Kogoya describes as the condition of being "waterlilies severed from their roots"—appearing vibrant on the surface but floating helplessly on a settler colonial tide, disconnected from the nourishing earth of their ancestors.

Voices of Resistance: The Melanesian Awakening

Despite these systematic assaults, contemporary Papuan voices continue to challenge these colonial legacies through powerful acts of intellectual and spiritual resistance. This book emerged as one of the most incisive analysts of what I term the systematic psychological and cultural mutilation of the Papuan people.

In my previous work "Capturing the Mind: Anatomy of a Papuan Genocide," this paper unveils how centuries of colonial distortion have targeted not just Papuan bodies and territories, but their very minds and souls. I trace how the first assault on Papuan humanity emerged through early European literature that portrayed Papuans as unintelligent, cannibalistic, and pagan savages—people fundamentally without value.

This colonial mythology served as more than mere description; it functioned as what Kogoya calls "proscriptive tools of domination," embedded within religious, political, and racial ideologies that continue to justify systemic violence and erasure. This analysis demonstrates how modern Indonesia inherited and perpetuates this colonial mission, deploying seductive language of development and progress to conceal policies of dehumanisation, land theft, and cultural annihilation. The result is a genocidal system that poisons Papuans with both physical and spiritual toxins while presenting itself as their saviour.

This genocide operates not merely through physical violence but through what I identify as metaphysical assault—targeting Papuan memory, identity, and fundamental being. He describes how Papuans are forced into a "Procrustean Bed," violently reshaped into compliant replicas of their colonisers own imagined myth of what Papuans ought to be while their original Papuan selves are removed from ancestral roots.

My work builds upon the prophetic insights of Bernard Narokobi, the great Melanesian philosopher whose 1980 work "The Melanesian Way" laid the intellectual foundation for indigenous resistance across the region. Writing decades before me, Narokobi had already diagnosed the spiritual crisis facing Melanesian peoples, warning that "for over one hundred years, we have been subjected to microscopic study by Western scientists, scholars, and experts only to emerge second rate." Narokobi understood that colonialism's most devastating weapon was not physical force but psychological programming—the systematic destruction of indigenous self-knowledge and the implantation of alien values that rendered Melanesians "walking in the shadows of their Western analysts, living under dreams and visions dreamt and seen by Westerners."

He challenged his people with a fundamental choice: "Will we see ourselves in the long shadows of the dwindling light and the advanced darkness of the evening dusk, or will we see ourselves in the long and radiant rays of the rising sun?"

Drawing on Narokobi's existential framework, I insist that Indonesia has systematically denied Papuans this choice, conditioning them to feel guilt for their very existence while Jakarta simultaneously plays executioner and healer—creating sickness, diagnosing it, and offering the cure. Narokobi's vision was fundamentally spiritual and cosmic, rooted in what he called the ancient Melanesian understanding that humans exist "not as absolute master of the universe but as an important component in an interdependent world of the person with the animal, the plant and the spiritual." He saw Melanesians as inherently possessing "a communal vision of the cosmos" that was "not artificially dichotomised and compartmentalised" like Western secular pragmatism, but rather "a vision of totality, a vision of cosmic harmony." This holistic worldview, he argued, represented thousands of years of tested wisdom that could offer healing not just to Melanesia but to a world increasingly "moving towards a confused uniformity, monotony and insensitivity to the fine, subtle and sublime beauty of diversity." Narokobi's call was for Melanesians to recognise themselves as carriers of ancient truths, declaring: "We are thousands of years old. We might be new to modern institutions, but we are not new to human persons' strengths and weaknesses."

Building on this philosophical foundation, in my article "Where is West Papua now?", I extend Narokobi's analysis to critique Indonesia's recent administrative fragmentation, particularly Jakarta's unilateral decision to divide West Papua into five new provinces without Papuan consent or consultation with their representative bodies.

This territorial manipulation, implemented in violation of the Special Autonomy Law of 2001, represents what he identifies as sophisticated recolonisation, disguised behind hollow promises of development but designed to intensify control over Papuan populations and territories and ultimately delete Papuans from their ancestral map completely.

The Parasite Model and the Deep Psychological Chains

For over five centuries, indigenous Papuan nations—ancient families and clans who are the keepers of Earth's earliest memories—have endured relentless dehumanisation, demonisation, colonisation, imperialism, and exploitation. They were fragmented and exiled from their lands and stories, cast into the void of the so-called colonial civilising mission, lured by false promises of progress and modernity and entrapped by foreign languages, religions, and myths of salvation.

From the first Portuguese and Spanish explorers to today's globalised empires, ancient peoples have been hunted, dispersed, and dismantled. Though many Melanesians survived these tides, today the Papuans stand on the brink of extinction, victims of the same forces that decimated the First Nations of America, Australia, New Sealand, and Canada.

Colonisation perfected what we might call the parasite model:

First, infect the imagination with images of savagery; replace the host's self-understanding with foreign myths and languages; once the mind and heart are captured, the land and body can easily be enslaved.

The experience of the Papuans exemplifies this brutal cycle. Through colonial literature, Papuans were rebranded as unintelligent, cannibalistic, and soulless. They were reduced to footnotes in the colonial narrative and stripped of dignity. They were placed at the periphery of history. Today, that project continues through images, books, doctrines, foods, religions, and globalised myths that reprogram indigenous minds and condition them to hate themselves while revering their oppressors.

The coloniser's greatest weapon is not guns or prisons—it is the mind of the colonised, as Steve Biko—martyred champion of Black liberation—had warned us. They program the oppressed to feel guilty for simply existing. They invert virtue and vice, turning obedience into moral good and resistance into shameful crime. They present themselves as "civilisers" while committing unspeakable acts of destruction. They steal land, rewrite history, and destroy languages—and then demand gratitude from the survivors. In this psychic battlefield, the oppressor becomes the saviour and the oppressed become the villains of their own story.

Indonesia's settler-colonial project in West Papua operates under the ideologies of Pembangunan (Development) and Kemajuan (Progress). However, these are poisoned promises. They deliver toxic foods, drugs, pornography, alcohol, and militarised violence and call it salvation. Indonesia's colonial model is complete: make them sick through corruption, degradation, and violence; diagnose them as criminals, savages, or primitives; prescribe their cure—submission, assimilation, and annihilation; steal their roots—land, language, and life. Thus, today, Papuans drift like severed waterlilies—seemingly vibrant yet cut off from their deep ancestral roots.

The Sacred Flame of Resistance

Yet despite these relentless attempts at cultural destruction, this book emphasise that the name "West Papua" burns as a sacred flame in the hearts of all who yearn for justice and self-determination. For me, West Papua transcends mere geographical designation—it represents a living soul, the last frontier of nature's original spirit and ancestral memory.

In profoundly poetic terms, I depict West Papua as a cosmic being that can be "cut into pieces millions of times" by colonial violence but will always regenerate and rebuild itself. My final vow captures both the tragedy and the indestructible essence of Papuan resistance:

"You cut me into pieces millions of times in millions of years; I will rebuild West Papua with these pieces a million times over again."

My ultimate message carries both hope and urgent warning—until Papuans awaken from this colonial nightmare and reclaim their own narrative, they will remain exiles in their own sacred homeland.

Both in West Papua and Papua New Guinea, I argue, Papuans exist in an artificial coma, severed from their true stories while the world watches and benefits from their dismemberment. The case of New Guinea illustrates broader patterns of colonial legacy and demonstrates how external political arrangements can fragment indigenous societies with devastating consequences.

The island's experience highlights the intersection of geopolitical interests and indigenous rights, showing how international power dynamics often override local aspirations for self-determination.

Today, both halves of the island continue to grapple with the consequences of colonial division, yet voices like in this book and Narokobi's demonstrate that indigenous communities not only assert their cultural identity and rights despite centuries of external control but transform their resistance into transcendent acts of spiritual and intellectual sovereignty.

Understanding New Guinea's complex history requires recognising both the devastating impact of arbitrary colonial boundaries and the remarkable resilience of indigenous peoples who maintain their connection to land, culture, and identity against overwhelming odds, finding in their very fragmentation the seeds of perpetual renewal.

This is the profound tragedy and the eternal hope of Papua—a land where ancient wisdom confronts modern destruction, where cosmic consciousness resists colonial programming, and where the sacred flame of indigenous identity burns on despite five centuries of systematic attempts to extinguish it forever.

“New Guinea - is not just an island. This is the Last Mirror of the World.

To know her is to remember what the world was, what it became, and what it must resurrect to survive”.

Sacred Words on New Guinea’s Tragedy and Resurrection

"Papuans are no longer just colonised in body—they are exiled from their own dreams into someone else and being held captive there."

"What was once a sacred imagination has been surgically removed and exiled—into Asia, into the West—into the jaws of civilisations that do not know their name."

"Indonesianisation is not governance—it is a weaponised spiritual operation designed to implant foreign gods into Papuan bones."

"This is not assimilation. This is Psycho-cosmocide—the murder of a people's inner sky."

"In West Papua, our souls are marched East. In PNG, our dreams are seduced West. In neither direction do we belong."

"The Papuan is no longer home in the world—not because they left, but because the world has rewritten the coordinates of their mind."

"Australianisation of PNG is not friendship—it is a velvet rope pulling the Papuan into white dreams, while erasing their sacred breath."

"We are living inside a fabricated dream, authored by others, while our original memory lies buried beneath their monuments to progress."

"The Papuan cosmic existential homelessness is not only the loss of land—it is the programmed inability to dream in your ancestral tongue."

"When the Papuan in PNG views West Papua as part of Asia, and the Papuan in West Papua views PNG as part of Australia—then the Papuan soul is no longer sick, it is dead. Only the birth of a new Papuan can resurrect what has been buried beneath alien maps."

"Both West Papua and PNG are the amputated leg of the same body, the blinded eye of the same sight, the deafened hearing of the same ears, the broken arms of the same body, the abused and raped siblings of the same motherland."

“West Papua and Papua New Guinea are not two nations. They are one spirit, torn in half, one body dissected with colonial knives, fed to different empires, for different hungers, to serve different demons. One wears a crown, the other chains. One was trained in parliaments, the other in prisons. One is hunted by Jakarta, the other poisoned by Canberra. One is called "independent," the other is still bleeding beneath flags and roads. But both are bleeding. Both are amputated. Both are blind. Both are deaf. Same soul, divided into East and West. Same root, split by steel hands in London, Holland, Jakarta, Canberra, and Washington. Their people were taught to forget each other. PNG forgot West Papua. West Papua cries out—and PNG hears silence.

"To divide the island is to delete the soul. To unify the soul is to awaken the flame. The east cannot be free while the west is bleeding. The west cannot be whole while the east is blind. Papua must become one again—or both shall perish as echoes of what was."

INTRODUCTION: A SACRED RECKONING

A Word from the Author

The warnings that follow emerge not from academic study alone, but from lived experience within the machinery of extinction. To understand this text, you must first know that it comes from witnessing the slow, methodical dismantling of a people—not primarily through physical violence, though that exists too, but through the colonisation of consciousness itself.

This book began as fragmented notes, observations and warnings scribbled in margins and on scraps of paper during moments of clarity about what was happening around me. I was documenting not only the physical occupation of territory, but the occupation of memory, language, education, and spirituality—the core elements that define a people's existence.

What you hold in your hands is more than documentation. It is testimony from the edge of disappearance, a voice speaking from within the last laboratory of colonialism on Earth.

"Papua represents humanity's final experiment with salvation through civilisation, development through destruction, progress through cultural annihilation. We are the result of five hundred years of salvation projects, each promising deliverance while delivering deletion. In our extinction, the world will discover what it has truly created through centuries of colonial benevolence"

The Architecture of Disappearance

The structure of this work—thirty chapters of poetic declarations containing three hundred warnings—emerged organically as I began to map the different systems through which extinction operates in the modern world. Each section confronts a different mechanism of erasure: language death and religious conquest, elite co-optation and educational reprogramming, the weaponisation of development and the systematic murder of indigenous imagination.

Together, they form what I have come to understand as a comprehensive architecture of disappearance, a blueprint for the methodical deletion of peoples that operates not through the crude tools of yesteryear's genocides, but through the sophisticated instruments of contemporary civilisation. This is not the extinction of the past, accomplished through smallpox and slavery. This is extinction perfected, extinction as bureaucracy, extinction as curriculum, extinction as aid program, extinction as friendship. This is the colonisation not just of land but of the very categories of thought, the systematic reprogramming of a people's understanding of reality until they can no longer imagine their own wholeness.

The Emergency of Our Time

This work emerges at a pivotal moment when indigenous peoples worldwide are facing similar processes of deletion disguised as progress. The book provides a language for naming what often remains unnamed—the silent genocide that occurs not through bullets but through bureaucracy, not through chains but through curriculum, not through conquest but through care.

These warnings are urgent because they reveal that we are not merely witnessing another historical tragedy but rather humanity's final test. Papua is the last place where every sacred idea that humanity has worshipped has been tried and found wanting.

In President Abdurrahman Wahid's words, West Papua represents "a test of Indonesia's conscience." More broadly, it stands as a test of international commitment to human rights, self-determination, and indigenous survival in an interconnected world.

But it is more than a test—it is a revelation. In Papua's dismemberment, the world discovers the true face of its own compassion. In our deletion, humanity confronts the logical conclusion of its own progress. We are not an anomaly in the system of global civilisation—we are its inevitable result.

The Language of Prophecy

Some readers may find this text uncomfortably direct. It does not couch its accusations in polite euphemism or academic distance. It names colonisation as it operates today—not as a historical artifact but as an ongoing process of spiritual warfare. It confronts not only external oppressors but also the ways in which we, as Papuans, have sometimes become instruments of our own erasure, walking collaborators in the deletion of our own existence.

Others may question the poetic form. Why not a traditional academic study or journalistic account? I answer: because poetry reaches places that analysis cannot. Because our emergency requires not just documentation but incantation. Because the deepest truths about extinction can only be expressed in the language of prophecy and warning. Because when a civilisation faces its final hour, it does not speak in footnotes—it speaks in fire.

The three hundred warnings contained in this volume are not merely protests against current conditions but profound cries from a civilisation facing extinction. They document the ongoing destruction of one of the world's most biodiverse regions and most linguistically diverse societies. Yet these warnings also embody hope. They represent the indomitable spirit of a people who refuse to disappear, who continue asserting their right to exist as Papuans rather than dissolving into Indonesian assimilation or Australian dependency.

The Memory Imperative

My greatest hope is that these warnings will serve not only as a record of what is being lost but as a spark for what can be remembered and revived. By naming the mechanisms of our disappearance, we also name the pathways to our survival. The warnings that follow demand not merely sympathy but action—recognition that the deletion of Papuan existence diminishes all humanity.

When the last speaker of a Papuan language dies, when the last sacred site is turned into a mining concession, when the last elder who remembers the old ways is buried beneath foreign concrete, something irreplaceable vanishes from the sum total of human possibility.

Understanding this background enables readers to appreciate the depth and urgency of these warnings. They emerge not from abstract political theory but from lived experience of systematic deletion and the daily struggle for cultural and physical survival. These warnings carry the weight of fifty thousand years of Papuan civilisation and the desperate hope that this ancient light will not be extinguished on our watch.

As readers encounter these warnings, they witness the testimony of a people standing at the edge of extinction yet refusing to surrender.

The future of Papua hangs in the balance between memory and forgetting, between the colonial programming that tells us we are nothing and the ancestral knowledge that whispers we are everything. This book is my contribution to ensuring that the fire never dies in our mouths, that somewhere in the world, someone still remembers what it means to be authentically, sacredly, indestructibly Papuan.

The tragedy of West Papua serves as a warning for indigenous peoples worldwide about the costs of colonial legacy and the urgency of protecting traditional ways of life against modern forms of erasure that come wearing the mask of salvation.

PART I: TWENTY-ONE URGENT WARNINGS

A Call to Consciousness for West Papua

Foreword

These twenty-one warnings emerge from the blood-soaked soil of West Papua—a land caught between the machinery of empire and the silence of the world. They are not merely poems or political statements; they are prophecies written in the language of resistance, urgent calls to consciousness for a people under siege and a world complicit in their suffering. Each warning serves as both mirror and blade: reflecting the failures of systems, institutions, and individuals while cutting through the comfortable lies that allow genocide to continue under the guise of development, diplomacy, and progress. This is not comfortable reading. It is necessary reading. These are the first twenty-one of three hundred warnings that will follow.

The Architecture of Oppression

Warning 1: The Failed Civilisation

Civilisation is not a future—it is a mausoleum in motion.

What the world celebrates as progress is a funeral march for Papuans.

Papua is not behind the world—it is ahead, at the last threshold, where "civilisation" stands exposed as extinction's final disguise.

Warning 2: The Myth of Progress

"Progress" is the doctrine of ecological mutilation.

What they call development is a code word for Papuan extinction.

The future they promise is built on Papua's grave.

Warning 3: The Extermination

What bullets cannot kill, curriculum will erase.

Integration is the costume. Obliteration is the agenda.

Papua is not becoming Indonesia—Papua is being deleted.

Betrayals of Brotherhood

Warning 4: False Melanesian Unity

Skin alone is not kin.

To speak of unity while silencing Papua is betrayal dressed as brotherhood.

The blood that flows in Papua is your own. To turn away is to amputate your soul.

Warning 5: Papua New Guinea's Silence

Your silence is not diplomacy—it is complicity.

Port Moresby sleeps while Jayapura bleeds.

A nation that forgets its reflection will one day forget its own face.

Warning 6: The Broken Spear

You traded blood for briefings, resistance for receptions.

Your declarations are ash without action.

The MSG was meant to be a sanctuary—it has become a shrine of betrayal.

International Complicity

Warning 7: ASEAN

You welcome murderers to your summits and call it peace.

Your unity is a mask for a conspiracy of complicity.

Non-interference is engineered permission for Papuan extermination.

Warning 8: The UN Blue Flag Over Graves

You dispatch observers, not rescuers.

The UN does not fail Papua—it buries her.

When genocide is met with meetings, your blue flag becomes a shroud.

Internal Reckonings

Warning 9: Religious Compromise—The Gospel of Sleep

They preach peace where justice is suffocated, heaven while hell blooms beneath their feet.

This is not Christianity—it is colonial hypnosis in sacred disguise.

Papua “The inner love of Yeshua’s kingdom is dead.

The inner love of Yeshua’s logos is dead. The outer religiosity—of which Yeshua came to destroy—dances colourfully on the podium of Papuan extinction.

Warning 10: The Mirror of Oppression

Do not polish your chains and call it culture.

We became the architects of our annihilation, smiling as we erased ourselves.

Warning 11: Rage Without Strategy

Rage is not strategy. A gun without guidance is a grave waiting to happen.

You must become the very thing you fight for—not symbols, but incarnations into a new imagined Papuan being.

Warning 12: Parasitic Elites

They wear Papuan faces but carry foreign knives.

The worst parasites are not strangers—they are us, reprogrammed to administer extinction.

Warning 13: Sacred Authority Corrupted

You were elders—now you count sheep for slaughter.

We buried not just bodies—but coordinates to our soul.

Warning 14: Fractured Resistance

You carry different flags, but the same blood flows.

Every moment of ego over unity is a silent prayer for extinction.

While you fight over titles, identities, factions, and faces— the enemy has already moved into the throne room of your dreams.

The integrity of inner trust and love between Papuan comrades must become the first Commander-in-Chief of all resistance. Without sacred trust—no flag matters, no plan survives, and the promised land becomes a throne for the enemy.

Global Shadows

Warning 15: The ACP's Forgotten Solidarity

You, too, were colonised—how have you forgotten?

Solidarity that forgets its mirror is self-denial.

Warning 16: Black Liberation's Blind Spot

You chant Malcolm and wear Kente but forget West Papua.

A revolution that forgets its kin becomes a slogan in empire's mouth.

Warning 17: The Civilisational Sin Called Blackness

Papua is not just home to the Black—Papua is Black.

The extermination of Black Papuans is the final chapter in civilisation's elimination of the "stain" called Blackness.

Final Judgment

Warning 18: Performance Solidarity

Solidarity without risk is performance.

If you will not risk your comfort, your name—then do not say you stand with the people standing at the edge of extinction.

Warning 19: Religious Betrayal

They kneel in churches built with bulldosers, bless empire in peace's name.

Religion is either a weapon of liberation—or a machine of extinction.

The Apocalypse of Truth

Warning 20: Humanity's Final Test

If you let West Papua die, your humanity is a lie.

This is not about borders. This is about whether the world can still recognise humanity in a face it tried to erase.

Warning 21: The Face of the Grand Deception

If all of humanity's brilliance ends in this blood-soaked silence, then it is not brilliance—it is blindness posing as light.

Papua now stands before a sacred ultimatum: Accept this grand deception—or reject it and replant a new tree of life.

Epilogue to the Twenty-One Warnings

These twenty-one warnings are not prophecies of inevitable doom—they are choices presented to conscience. Each institution, each individual, each moment of silence or speech represents a decision about what kind of world we will create and inhabit. West Papua's struggle is not merely about one region or one people—it is about whether humanity will choose liberation or complicity, whether we will stand with the oppressed or beside the grave.

The warnings have been issued. The choice remains ours. What will you choose?

PART II: THE ARCHITECTURE OF EXTINCTION

A Testimony of Extinction and Sacred Resistance

Foreword to Part II

This book is a testimony of Papuan extinction—not the violent, visible kind that fills history books, but the invisible, systematic erasure that operates through schools, churches, and development programs. It is a witness to the slow-motion extinction of Papua, told in the voice of the last generation that remembers what is being lost.

These words are not academic analysis but prophetic warning. They emerge from the recognition that what is happening to Papua is happening to indigenous peoples worldwide—a sophisticated form of elimination that appears as progress while functioning as extermination.

The voice you will encounter is urgent, uncompromising, and sacred. It speaks from the edge of disappearance with the authority of those who have seen their world unmade and remade in the image of their destroyers. This is testimony in its most essential form: bearing witness to truth that the world would prefer to forget.

What follows is not merely documentation of loss, but an anatomy of the mechanisms through which entire existence of people is made to vanish while appearing to thrive.

The architecture of extinction operates through precision engineering—each component designed to appear beneficial while serving the ultimate goal of cultural annihilation. Schools promise education while delivering amnesia. Churches offer salvation while administering spiritual lobotomy. Development programs pledge prosperity while prescribing dependency. Aid organisations promise help while perfecting helplessness.

Each mechanism operates through the same fundamental principle: the transformation of the indigenous subject into a willing agent of their own cultural death.

This section reveals how modern genocide has evolved beyond the crude instruments of the past. No longer does extinction require concentration camps or mass graves. Today's extermination is administered through curriculum and kindness, through bureaucracy and benevolence, through the patient reprogramming of a people's understanding of themselves until they no longer recognise their own reflection in the mirror of history.

When Papuans have been successfully programmed to feel guilt for being Papuan, when abandoning their original self becomes virtue, the genocide is complete—not because the people have died, but because they have been transformed into something else entirely.

The architecture of extinction documented here represents colonialism's ultimate achievement: the creation of a system so sophisticated that it transforms its victims into its administrators, so complete that resistance itself becomes a form of collaboration, so perfect that extinction feels like liberation to those being extinguished.

This is not the story of Papua alone—it is the blueprint for the systematic erasure of indigenous peoples worldwide, the final solution to the "problem" of cultural diversity in a world that demands uniformity.

Yet within this testimony of destruction lies the seed of resurrection. By naming the mechanisms of our disappearance, we also name the pathways to our revival. By understanding how the architecture of extinction operates, we discover how it might be dismantled. By bearing witness to what is being lost, we create the possibility that it might yet be found again. This is testimony not only as lament but as incantation, not only as ending but as beginning, not only as death certificate but as birth announcement for the new Papuan who might yet emerge from the ashes of the old.

THE ARCHITECTURE OF EXTINCTION

Chapter 1: The Final Sentence

1. Papua was not defeated. She was sentenced.

2. Papua's extinction does not knock. It whispers in the hymns we mistake for hope.

3. The grave was not dug in war—it was drafted in international treaties.

4. Papua lives in a verdict, and the judge bears her face.

5. She was not slaughtered in the jungle—she was surgically erased in colonial syllabi.

6. Papua has no gas chambers. Only cathedrals of deletion.

7. Papua was not only colonised. She was calibrated to obey her murderers.

8. This is not progress—it is extinction with searchlights and signatures.

9. Her lungs still breathe, but her soul salutes Jakarta.

10. We throw garlands at our own funeral and chant, "Development!"

Commentary: The Architecture of Legal Extinction

Papua now faces extinction by signature, not sword. This chapter exposes colonialism's most perfected form—death disguised as development, occupation rebranded as integration.

Legal Violence. International treaties became instruments of cultural murder, wrapped in the language of peace and territorial integrity. Papua was sentenced in courtrooms, not battlefields—her fate sealed by documents that transformed occupation into legitimacy.

Institutional Genocide. Schools, hospitals, and government offices function as cathedrals of deletion, each designed to appear as gifts while systematically erasing Papuan identity. This is colonialism with mathematical precision—calibrated to kill cultures while keeping bodies alive.

Psychological Colonisation. When the colonised celebrate their own extinction. Papua's people throw garlands at their funeral, chanting "Development!" as their ancestral memory dissolves. The colonial project reaches perfect fulfillment when victims become willing administrators of their own disappearance.

This is not conquest—it is seduction. Not oppression—it is invitation. Modern colonialism succeeds precisely because it operates through the coloniser’s own voices, transforming resistance into collaboration, survival into suicide.

"The victims celebrate their own funeral, believing they are witnessing their salvation."

Chapter 2: The Language of Erasure

1. What dies first is not the body—but the story.

2. Papua's tongue did not fade—it was murdered in the curriculum.

3. Every forgotten syllable is a shattered bone beneath asphalt.

4. We now speak fluently in the dialect of deletion.

5. Papua earned degrees in self-extermination.

6. They taught us grammar—and severed our grandmothers' chants.

7. Our alphabet was not made to remember—it was engineered to overwrite.

8. A nation cannot resurrect if its language lies in shallow graves.

9. When our children cannot pronounce our mothers' names, extinction is here.

10. We did not lose our language. It was baptised to death into colonial programs.

11. Our ancient words once commanded rivers. Now they beg for Jakarta's instant noodles.

Commentary: Linguistic Genocide as Soul Murder

Language dies first—before bodies, before borders, before hope. This chapter exposes the most surgical form of genocide: the murder of ancestral tongues and their replacement with the coloniser's voice.

Language as Soul Architecture. To kill a language is to burn the map of a people's existence. Papuan tongues don't simply communicate—they encode dreams, laws, sacred knowledge, and the very breath of ancestors. When these languages die, entire cosmologies collapse into silence.

Educational Assassination. Schools become execution chambers where mother tongues are systematically murdered in curricula disguised as progress. Children learn that their ancestral voices are "primitive" while Indonesian represents "modernisation"—a deadly equation that transforms education into cultural suicide.

Generational Severance. The ultimate fracture: when children cannot speak with their grandparents in the tongue of their ancestors, the sacred chain between past and future shatters. Ancient words that once commanded rivers now beg for recognition in a world of instant noodles and foreign alphabets.

Engineered Overwriting. This is not language loss—it is linguistic baptism by drowning. The colonial alphabet was never designed to preserve ancestral stories but to overwrite them with foreign narratives, transforming living memory into historical footnotes.

The horror lies in its invisibility: genocide disguised as graduation, soul murder presented as education, cultural extinction celebrated as academic achievement.

"To erase a language is not simply to silence words—it is to burn the map of a people's existence."

Chapter 3: The Possessed Elites

1. The parasite wears your brother's face.

2. The crowned Papuan smiles—but the virus speaks through them.

3. He walks in our skin—but executes the empire's dream.

4. No need for bullets—when your own cousin signs the death warrant.

5. The elite's ribbon-cutting is the funeral of our future.

6. Papua's leaders are not traitors—they are recombinant parasitic hosts.

7. Papuan elites were not elected; they were appointed as administrators of Papua's annihilation.

8. They not only shoot us—they sponsor our obedience to walk straight to the graveyard.

9. He who wears our clan's name but sells our sacred mountains is the last Judas.

10. They did not bribe our chiefs—they genetically deformed them and reformed them.

11. Every televised handshake is a signature on extinction's contract.

Commentary: The Ultimate Colonial Achievement

The parasite perfects itself by wearing familiar faces. This chapter exposes colonialism's most devastating weapon: indigenous elites transformed into willing executioners of their own people's extinction.

Parasitic Leadership. These are not corrupt politicians seeking personal gain—they are something far more sinister: recombinant hosts running on foreign software while wearing ancestral names. The colonial virus has so thoroughly infected their consciousness that they experience no dissonance while signing sacred mountains away to mining companies.

Genetic Deformation of Power. Papuan elites were not elected but engineered—their minds reformatted to execute the empire's agenda while genuinely believing they serve their people. This represents psychological colonialism's perfect achievement: the complete inversion of leadership into administrative annihilation.

Weaponised Kinship. The ultimate violation: your own cousin signs your death warrant, your clan brother sponsors your obedience to the graveyard. No bullets needed when familial trust becomes the delivery system for cultural suicide.

Televised Extinction. Every handshake broadcast is a signature on extinction's contract, every ribbon-cutting ceremony a funeral for the future disguised as progress. The spectacle of development masks the reality of systematic dismantlement.

The horror lies in its intimacy: genocide delivered through trusted voices, extinction administered by beloved faces, annihilation celebrated by those who should be protectors.

"They wear Papuan faces and carry ancestral names, but their minds run on foreign software programmed to execute the empire's agenda."

THE SACRED DESECRATION

Chapter 4: The Colonial Altar

1. Papua was not saved. She was put on death row.

2. The colonial altar became the portal for ancestral deletion.

3. They replaced origin stories with foreign apostles—and named it salvation.

4. We kneel in sanctuaries erected over unmarked tribal graves.

5. Our prayers are offered in tongues our spirits no longer comprehend.

6. This is not Yeshua's message of grace—it is religious architecture for imperial deletion.

7. We were baptised into oblivion—our names evaporated in cursed imperial water.

8. Papua wears white on Sunday to forget her innocent blood the rest of the week.

9. We were not born again—we were repackaged for empire in Christ's name.

Commentary: Spiritual Colonisation as Memory Deletion

The altar becomes an execution chamber for ancestral souls. This chapter exposes how colonial Christianity and Islam weaponised salvation itself, transforming divine connection into spiritual severance and cosmological death.

Salvation as Extermination. What arrived disguised as divine grace was actually systematic spiritual colonisation requiring the complete eradication of indigenous cosmology as prerequisite for conversion. Papua was not saved—she was sentenced to cosmological death row, her ancestral spirits declared demonic to justify their execution.

Sacred Architecture of Deletion. Churches and mosques were not built as houses of worship but as monuments to Papua's spiritual death, sanctuaries erected over unmarked tribal graves. The altar became a portal through which Papuan memory was systematically deleted, replaced with foreign narratives that severed people from their sacred landscapes.

Baptism as Erasure. Papuans were not born again—they were repackaged for empire in Christ's name; their indigenous names evaporated in cursed imperial water. This represents spiritual identity theft: the profound tragedy of people genuinely seeking divine connection but receiving spiritual amputation instead.

Cosmological Inversion. The ultimate betrayal: religions that disconnected Papuans from the very creation through which their ancestors had always known the ultimate Source. What should have been spiritual liberation became civilisational psychosis—praying in tongues their spirits no longer comprehend while wearing white on Sundays to forget their innocent blood.

The horror lies in its sanctity: genocide blessed by altars, extinction baptised as salvation, spiritual murder consecrated as divine will.

The altar became a portal through which Papuan memory was systematically deleted, replaced with foreign narratives that positioned indigenous spirituality as demonic.

Chapter 5: The School of Extinction

1. Each colonial diploma is a death certificate of original memory.

2. Papua was not educated—she was reprogrammed for deletion.

3. What they named school; we now know as ancestral euthanasia.

4. The bell tolls not for learning—but for funeral rites.

5. The textbook became our coffin.

6. Our minds were programmed to recoil from our roots.

7. We graduated from being Papuan into someone else.

8. We speak fluently—in the mother tongue of disappearance.

9. Even our rebellion now wears a donor's badge.

10. We learned their letters—and unlearned our bloodline.

Commentary: Education as Extermination -The school as colonial Cultural Death Camp

The classroom becomes a cultural death camp disguised as opportunity. This chapter exposes how colonial education operates as the most sophisticated extermination weapon ever devised—destroying not bodies but memory, identity, and indigenous ways of knowing.

Benevolent Extermination. Schools mask genocide behind the promise of progress, making parents willing accomplices who deliver their children to institutions designed to dismantle indigenous consciousness. This apparent care makes the weapon particularly deadly—who suspects murder disguised as gift?

Systematic Reprogramming. Students undergo transformation so complete they graduate fluent in disappearance itself. The curriculum functions not as education but as replacement therapy, systematically teaching children that ancestral wisdom represents superstition while traditional ways constitute barriers to modernity.

Sero-Sum Cultural Exchange. Every colonial fact memorised displaces an ancestral teaching. Each foreign lesson absorbed corresponds to a traditional story forgotten. The school bell tolls as funeral rites for indigenous memory, creating systematic cultural amnesia disguised as academic achievement.

Psycho-Cosmocide Incubation. From kindergarten through university, educational institutions function as host ecosystems for colonial parasitism, reprogramming indigenous worldviews into cultural oblivion. This represents the destruction of entire cosmologies through classroom curricula.

Willing Participation in Extinction. The ultimate tragedy: through promises of improvement and modernisation, colonial education achieves what violent conquest never could—the enthusiastic collaboration of the colonised in their own cultural death.

Each morning, the school bell functions as a funeral toll for indigenous memory.

Chapter 6: The Digital Death

1. Papua is being re-configured into a creature no longer recognisable either by the gods or demons.

2. We are not dying—we are being upgraded into oblivion.

3. We are not enslaved—we are rendered into algorithms with Papuan skin.

4. We upload our souls into devices that erase their own creators.

5. Our ancestral story was digitised, then deleted in search engine silence.

6. Our calendars now honour foreign saints—while clan totems rot unspoken.

7. This is not exile. This is simulation.

8. The jungle still whispers—but our ringtones scream louder.

9. The empire no longer shoots—it de-codes and recodes.

10. We carry passwords to every system but our grandmother's lullaby.

Commentary: Digitisation as Deletion

The screen becomes a portal to everywhere except home. This chapter exposes how digital technology operates as the most seductive form of cultural elimination—transforming living indigenous reality into dead data while promising connection and preservation.

Algorithmic Colonialism. When Papuans upload their lives onto foreign platforms, they submit their existence to algorithms fundamentally incompatible with ancestral wisdom. Digital frameworks cannot accommodate the complex relationships between people, place, and spirit—instead forcing multidimensional cultural realities into flat, standardised data that strips away sacred essence.

Voluntary Dispossession. Unlike previous colonialisms requiring force, digital colonialism operates through seduction and convenience. No one forces smartphones into Papuan hands, yet voluntary participation in systems designed elsewhere proves as devastating as any imposed colonial regime—making resistance harder to recognise and organise.

Sacred Information Degradation. Traditional stories embedded within ritual contexts and sacred relationships become generic content accessible to anyone with internet connection. In this universal accessibility, they lose their sacred particularity—living teachings transformed into dead data, spiritual essence evaporated into information.

Civilisational Psycho-Cosmocide. Digital platforms serve as delivery systems for viruses that systematically consume Papuan minds, spirits, and life sources. Youth navigate complex global interfaces while losing ability to read the signs their grandfathers inscribed in forest paths, memorising passwords to every system except their grandmother's lullabies.

Simulation as Reality Replacement. Papua is being reconfigured into a creature recognisable neither by gods nor demons—upgraded into oblivion, rendered into algorithms with Papuan skin. The jungle still whispers, but ringtones scream louder.

The smartphone has become a portal to everywhere except home.

THE FORGOTTEN HOMELAND

Chapter 7: The Severed Covenant

1. The mountain still calls Papua—but no one answers.

2. We once asked permission from the forest—now we are its executioner.

3. The soil still remembers our name—but our mouths now recite Papuan extinction.

4. The jungle was once our cathedral—now it's imperial hunting ground.

5. We raped the original Papua's dreamworld and named it "development."

6. Our visions once rose from sacred fire—now from Jakarta's instant noodles packaging.

7. Our ancestors sleep beneath sacred trees, now we sleep in air-conditioned oblivion.

Commentary: The Severing of Sacred Covenant

The land remembers even as the people forget. This chapter mourns the ultimate betrayal—the desecration of sacred covenant between Papuans and their living landscape, transforming holy ground into imperial hunting ground.

Sacred Geography as Living Scripture. The relationship between Papuans and their land transcends Western concepts of ownership—it represents sacred covenant where landscape itself serves as teacher, ancestor, and source of spiritual authority. The whole terrain was holy scripture connecting earth to sky, cosmic atlas legitimising human existence within sacred space-time.

Cosmic Dismantlement. Sacred mountains that once functioned as pillars connecting earth to heaven are reduced to inventories of extractable minerals. Rivers addressed as elder relatives become recreational commodities. Forests that served as natural cathedrals where spirits dwelt are clear-cut for palm oil plantations euphemistically labelled "development."

Participatory Desecration. The most heartbreaking betrayal: Papuans themselves trained to celebrate their own sacred destruction. They sign papers granting permission for excavation of holy sites, believing they secure progress for their children. They pave pathways their ancestors walked to commune with spirits, calling it modernisation.

Spiritual Amnesia. Where visions once rose from sacred fire, now they emerge from Jakarta's instant noodle packaging. Ancestors sleep beneath sacred trees while descendants sleep in air-conditioned oblivion, severed from the very source that once made them fully human.

Reciprocal Death. When the sacred covenant breaks, both people and land begin dying together—the soil still remembers Papuan names, but Papuan mouths now recite only extinction.

Land was our first temple, cathedral, atlas where our beings legitimise within cosmic space time and to sing, dance and worship, but now this temple has been desecrated.

Chapter 8: The Industry of Disappearance

1. Papua is not poor. She is rich in stolen silence.

2. They erased us—through applause and appointment letters.

3. We are not liberated. We are managed extinction.

4. We no longer resist—we comply in high definition.

5. We were not chosen to lead—we were branded to distract toward extinction.

6. They didn't burn the village—they injected poison.

7. We sing—but the song is not ours.

8. Papua was not displaced. She was replaced.

Commentary: Development as Managed Extinction

Papua drowns in stolen silence while the world applauds her rescue. This chapter exposes how development industries operate as sophisticated machinery of cultural extinction—processing indigenous suffering into institutional initiatives that manage disappearance rather than prevent it.

Institutionalised Disappearance. The modern machinery of extinction operates not through violent suppression but through NGOs, development agencies, and bureaucracies that transform genuine Papuan voices into approved data points. Testimonies become statistics in reports recommending more consultation, more funding, more programs that further embed indigenous peoples within systems designed to manage their vanishing.

Branded Leadership. Genuine Papuan leaders are transformed into spokespersons whose role is providing indigenous legitimacy to processes that systematically undermine indigenous sovereignty. They are photographed signing agreements they didn't negotiate, speaking at conferences with pre-approved presentations, receiving awards for participating in their own people's managed extinction.

Commodified Suffering. Even Papuan grief becomes raw material—sorrow harvested for grant applications, traditional stories appropriated for development narratives, cultural practices repackaged as eco-tourism attractions that fund the very infrastructure destroying traditional ways of life.

High-Definition Compliance. Resistance is not crushed—it is channelled into approved forums and managed through institutional processes. Papua no longer resists; she complies in high definition, singing songs that are not hers while being applauded for her participation in her own replacement.

Poisoned Progress. They didn't burn villages—they injected developmental poison disguised as opportunity. Papua is not poor; she is rich in stolen silence, managed through applause and appointment letters rather than bullets and chains.

"Development" is secret code for civilisational psycho-cosmocide to mutilate the ecology of all heavenly and earthly beings.

Chapter 9: The Final Exile

1. Papua is not far from home. She is far from memory.

2. We were not removed—we were deleted from the grid of meaning.

3. We are ghosts drifting to the edge of extinction inside our own nation.

4. We wear our eraser's name over our hearts like sacred thread.

5. This exile is not physical—it is ontological.

6. We walk ancestral land—but our steps echo in a foreign key.

7. We are not unplugged—we are reprogrammed into empire's final ritual offering.

8. We scream in prayer—but the land's gods have stopped listening.

9. We were born of volcanic fire—and now live entombed in red tape.

10. We are not colonised. We are planned extermination.

11. Deletion is complete when our reflection no longer speaks our name.

Commentary: Ontological Homelessness

The deepest exile occurs without leaving home. This chapter exposes the most devastating form of displacement—ontological exile where Papuans become foreign to themselves while walking ancestral soil, ghosts haunting their own homeland.

Exile from Meaning. This is not geographical displacement but metaphysical dismemberment—being severed from essential meaning-making systems that define identity while remaining physically present on ancestral territory. Papuans walk the same paths their ancestors walked, but these paths now lead to schools teaching heritage-hatred, churches demonising traditional spirituality, government offices requiring foreign-assigned names.

Ontological Ghostliness. Contemporary Papuans exist as living spectres—present but unrecognised, speaking but unheard, acknowledged physically while culturally erased. They inhabit systems that register their bodily presence while systematically deleting their cultural significance, creating existential homelessness within their own nation.

Cosmic Surgical Removal. The Papuan cosmic mind, dreams, and imagination have been surgically extracted and exiled into civilisation's dungeon, held captive there. They were born of volcanic fire but now live entombed in red tape, their reflection no longer speaking their own names.

Programmed Self-Erasure. This exile operates through victims' own participation—they are not forced to leave but programmed to stay while disappearing from within. Even ancestral spirits seem to have stopped responding to prayers offered in languages corrupted by foreign concepts, creating metaphysical silence where sacred communication once flourished.

Complete Deletion. The final stage arrives when Papuans wear their eraser's name over their hearts like sacred thread, screaming prayers the land's gods no longer hear, walking ancestral ground while echoing in foreign keys.

Papua’s cosmic mind, dream, imagination have surgically been removed and exiled into the dungeon of the grand civilisational project and held captive there.

THE LAST ECHO

Chapter 10: The Last Echo

1. Papua is not the last generation. She is the last echo.

2. We carry the ancient blood—but not the ancient story.

3. We were not conquered in battle—we were dissolved in civilisation's psycho-cosmocide project.

4. We speak with confidence—but not in our own voice.

5. They gave us a certificate—for forgetting.

6. We were not enslaved. We were architected for self-destruction.

7. The parasite survives because we become their hosts.

8. Our rebellion became empire's sponsored event.

9. We kneel before the god of our own extermination.

10. Memory was not broken. It was overwritten for deletion.

Commentary: Echo Existence

Papua reverberates as the final sound before eternal silence. This chapter reveals the ultimate tragedy—Papuans transformed into echoes of themselves, diminished repetitions of an original that has already passed into cultural death.

Architectured Self-Destruction. To be an echo is to exist as a fading vibration of silenced sound. Contemporary Papuans carry indigenous DNA but lost access to the cultural programming that would activate ancestral knowledge. They were not enslaved—they were architecture for self-destruction, designed to become hosts for the very parasite consuming them.

Voice Without Origin. Papuans speak with confidence and authority, but through voices shaped by foreign educational systems, religious frameworks, and political ideologies. Their thoughts formulate in languages lacking words for sacred relationships their ancestors knew, their dreams structured by narratives positioning heritage as primitive history rather than living wisdom.

Illusion of Continuity. The tragedy of echo existence creates the appearance of survival while marking reality of disappearance. Papuans seem to still exist—holding authority positions, speaking at conferences, maintaining cultural organisations—but as repetitions of something already silenced.

Sponsored Extinction. Colonial systems require indigenous echoes to legitimise ongoing occupation. Empire needs Papuan faces to announce Papuan extinction, Papuan voices to celebrate cultural destruction, Papuan hands to sign away sovereignty. Even rebellion becomes empire's sponsored event, kneeling before the god of their own extermination.

Shadow of Shadows. Memory was not broken—it was overwritten for deletion. Papuans become shadows of other shadows, so diminished that even ghosts fear what they have become, echoing in frequencies that no longer carry meaning.

Papuans become a shadow of another shadow. Even ghosts scare of what we become.

Chapter 11: Memory as Battlefield

1. The mind was the first battlefield. The school, the first weapon.

2. Papua was not conquered—she was conditioned to smile at her own abolition.

3. They didn't shoot our minds—they trained them to fire at memory.

4. This is not amnesia—it is engineered forgetting.

5. Each foreign textbook is a tombstone carved with curriculum codes.

6. We walk with dignity—but tread on the graves of our own forgotten gods.

7. They deleted our names—then gave us medals for assimilation.

8. The most effective colonisation is the one we praise as salvation.

9. We were not educated. We were domesticated for mass slaughter.

Commentary: Consciousness as Battleground

The mind becomes the first conquered territory, the school the most effective weapon of war. This chapter exposes how educational systems function as sophisticated instruments of memory warfare, transforming consciousness itself into a battlefield where indigenous knowledge is systematically assassinated.

Weaponised Education. Contemporary warfare requires no military invasion because consciousness represents the most strategic battlefield. Educational systems appear as benevolent gifts while operating as precision weapons that dismantle indigenous ways of knowing. Children are trained not merely to forget ancestral knowledge but to actively despise it as backwards, primitive, embarrassing.

Engineered Forgetting. This is not natural amnesia but calculated memory deletion. Each foreign textbook functions as a tombstone carved with curriculum codes, requiring the sacrifice of indigenous memory as payment for colonial knowledge. What appears as educational opportunity actually constitutes systematic mental colonisation.

Self-Executing Memory Assassination. The most insidious aspect: programming the colonised to become their own memory destroyers. Educated Papuans often prove most effective at eliminating traditional knowledge because they possess both indigenous identity authority and colonial educational weapons—making them perfect agents of cultural suicide.

Conditioned Celebration. Papua was not conquered but conditioned to smile at her own abolition, walking with dignity while treading on graves of forgotten gods. The most effective colonisation is the one praised as salvation, where victims receive medals for successful assimilation.

Domestication for Slaughter. Papuans were not educated but domesticated for mass cultural slaughter. Their minds were trained to fire at memory itself, creating internal warfare where indigenous consciousness becomes its own executioner.

Papuan elites purchased more imperial and colonial degrees but these degrees are death certificates.

Chapter 12: The Worship of the Eraser

1. They taught Papua to kneel—not before the Source, but before empire's dream.

2. We shout louder in worship—but the throne is empty.

3. Every hymn sung in shame is a blade against ancestral song.

4. They called our spirits demons—but never revealed who gave them that verdict.

5. We were not saved. We were simulated.

6. The god of the conqueror erased our beginning.

7. We kneel inside white temples—while our souls mourn cosmic cathedral.

8. They baptised our skin—and banished our fire.

Commentary: Spiritual Colonisation

The altar becomes an execution chamber for indigenous souls. This chapter exposes how worship itself was weaponised, transforming churches into imperial temples where Papuans kneel before the god of their own spiritual extinction.

Divine Substitution. The God presented to Papuans was not the universal divine but a specifically colonial deity whose primary function was legitimising the destruction of indigenous spiritual systems. This colonial Christianity demanded not synthesis but substitution—complete abandonment of ancestral practices as prerequisite for salvation.

Sacred Site Desecration. Traditional holy places were demolished and rebuilt as churches, ceremonies banned as demonic, indigenous spiritual leaders replaced by foreign missionaries who never learned to hear God speaking through Papuan forests. Sacred relationships that had connected people to the divine for millennia were declared evidence of damnation.

Spiritual Schisophrenia. The result is devastating internal warfare: Papuans worship loudly in white temples while their souls mourn cosmic cathedrals they've been taught to abandon. They shout in worship but the throne is empty—every hymn sung in shame becomes a blade against ancestral song.

Algorithmic Divinity. They replaced living gods with programmed worship, baptising skin while banishing fire. Papuans were not saved but simulated—their spirits called demons without revelation of who issued that verdict.

Intimate Colonisation. This spiritual violence operates beyond public spaces—it colonises the most private moments of consciousness. The colonisation of spirituality is not past or future event but present reality, occurring in your room by yourself when no one is looking, listening, watching.

Forced Spiritual Choice. People who maintained intimate divine relationships through ancestral practices were forced to choose between ancestors and salvation, between traditional spiritual authority and colonial religious acceptance.

Colonisation of spirituality is not past event, not future event, it is here now, in your room by yourself when no one looking, listening, watching.

THE DISGUISE OF PROGRESS

Chapter 13: The Disguise of Modernity

1. What Papua calls progress is extinction with a permission slip.

2. We wear tailored suits—while standing on silenced bones.

3. Our forests are replaced with monetary profit.

4. We now speak policy of extinction—but not prophecy of resurrection.

5. The empire taught us to wear our extinction like a promotion.

6. The uniform fits—but suffocates the spirit.

7. They burned our myth and handed us a résumé.

8. Now we manage our own cultural funeral.

9. The city rapes our jungle—cosmic living scripture and we allow.

10. We buried our gods beneath concrete—and cut ribbons above their tombs.

11. Papua is dehumanised, rehumanised and executed.

Commentary: Modernity as Disguised Death

Progress becomes extinction with a permission slip. This chapter exposes how modernity operates as the perfect mask for genocide, making cultural death appear as advancement while victims celebrate their own sophisticated annihilation.

Extinction as Evolution. The genius of contemporary colonialism lies in making genocide presentable—cultural death disguised as progress, spiritual impoverishment marketed as material advancement. Modernity becomes the uniform that makes systematic elimination appear as sophisticated choice.

Tailored Suffocation. Papuans take pride in modern achievements—educational credentials, professional positions, institutional participation—while remaining unconscious of what these cost in ancestral connection and traditional wisdom. The suit fits perfectly while suffocating the spirit, worn by those who successfully graduated from indigenous identity into modern citisenship.

Engineered Replacement. This is not cultural change, but calculated substitution designed to eliminate indigenous ways of being while providing illusion of advancement. Forms replace forest paths, policy language displaces prophetic vision, résumés substitute for sacred myths that once guided relationship with the divine.

Self-Managed Funeral. Papuans are programmed to celebrate heritage destruction as evidence of sophistication, managing their own cultural funeral while cutting ribbons above buried gods' tombs. They speak fluently the policy of extinction but lose the prophecy of resurrection.

Sacred Rape as Development. Cities violate cosmic living scripture—the jungle—while Papua allows this desecration. Forests are replaced with monetary profit, ancient wisdom buried beneath concrete, while victims wear their extinction like promotions.

Psychological Implantation. Modernity, progress, development, improvement, innovation, success—these are secret codes implanted in colonised psyches, transforming victims into self-facilitatory agents of their own extermination.

Modernity, progress, development, improvement, innovation, success, these are all secret code words implanted in the psyche of colonised people, so they become self-facilitatory agents of their own extermination.

Chapter 14: The Deletion of Gods

1. When a language dies, God collapses into silence.

2. The waterfall once baptised our spirits—now it's monetised in brochures.

3. We cannot pray with a foreign god and expect our soul to survive.

4. The gods we abandoned still haunt the roots of sacred soil.

5. We raise hands to the heavens—but ignore the tree that bore us.

6. Our worship was colonised.

7. We no longer fear our deities—we fear being judged for remembering them.

8. We did not convert. We capitulated.

9. They mocked our chants as demonic—then broadcast theirs in HD.

10. The altar they gave us silences the spirit of redemption.

11. "All the eternal and ideal images of existence—God, angels, prophets, heroes, saviours, saints, scientists, philosophers, founders, even the calendar of time—are white. And Black Papuans never ask why. This is the most silent terror of psycho-cosmocide: to erase questioning from the soul."

Commentary: Deicide Through Language Death

Each forgotten word becomes a god's grave. This chapter exposes how the systematic destruction of indigenous languages murders divine relationships that have sustained Papuan peoples for millennia—rendering sacred cosmologies homeless while foreign deities colonise abandoned spiritual territory.

Divine Linguistic Dependency. Indigenous deities are not abstract concepts but living relationships requiring specific languages, ceremonies, and land-based practices to remain vital. When Papuan languages disappear, the gods who spoke through those tongues lose their voice in the world—divine presence collapses into silence when its cultural life-support systems are severed.

Sacred Homelessness. When sacred sites are desecrated and commercialised, spirits who dwelt in those places become refugees. Waterfalls once baptising spirits are reduced to monetised brochures, cosmic relationships maintained through traditional ceremonies decay when ritual practices are abandoned, leaving gods haunting the roots of sacred soil.

Spiritual Cosmocide. The replacement of indigenous spirituality represents not religious conversion but systematic murder of divine relationships. The foreign God offered as substitute cannot speak Papuan forest languages, dance with Papuan mountains, or sing through Papuan rivers—creating spiritual schisophrenia where souls cannot survive praying with alien deities.

Colonised Worship. Papuans no longer fear their deities but fear being judged for remembering them. They did not convert—they capitulated. Indigenous chants were mocked as demonic while colonial broadcasts aired in HD, altars given to silence rather than redeem spirits.

Erasure of Cosmic Canvas. Without original language, Papuans cannot paint cosmic stories on their canvas land. Without these two, all sacredness, beauty, worship, ecstasy, meaning, and purpose disappear—leaving only the silent terror of psycho-cosmocide that erases questioning from the soul itself.

Without our original language, we cannot paint cosmic stories on our canvas land, without these two, all sacredness, beauty, worship, ecstasy, meaning and purpose disappear.

Chapter 15: The Commodified Spirit

1. Papua's culture is not dead. It is sold without permission.

2. Our sacred dances are now scrollable content.

3. We are celebrated as diversity—but erased as a people.

4. Our myth is now a curated exhibit in extinction's museum.

5. Our soul is sponsored by development partners.

6. They praise our art—while dismembering our memory.

7. We are the curated corpse of our own history.

8. We were not honoured. We were archived into nothingness.

Commentary: Sacred as Spectacle

The sacred becomes merchandise while the people disappear. This chapter exposes how cultural commodification creates the cruellest illusion—preservation that actually accelerates extinction, transforming living spirituality into marketable artifacts while systematically murdering meaning.

Sacred Extraction. Traditional practices are surgically removed from their sacred contexts and repackaged as entertainment, art objects, or tourist attractions. Sacred dances that once served as prayers, healing ceremonies, or communications with ancestral spirits are reduced to performances for audiences who cannot comprehend their spiritual significance.

Cultural Sombification. The movements remain but the meaning dies, creating cultural sombies that appear alive while being spiritually dead. Papua's culture is not deceased—it is sold without permission, transformed into scrollable content that preserves form while murdering essence.

Vampiric Appreciation. This cultural vampirism operates through the language of appreciation and preservation. Museums collect traditional artifacts while creators lose access to knowledge needed to make new ones. Anthropologists document ceremonies while communities are relocated or converted to religions that forbid such practices.

Curated Extinction. Papuans become the curated corpse of their own history, celebrated as diversity while erased as a people. Their myths become exhibits in extinction's museum, their souls sponsored by development partners who praise their art while dismembering their memory.

Honoured Annihilation. The ultimate cruelty: this commodification is presented as honor or recognition. Papuans are celebrated for cultural contributions to global diversity while being systematically prevented from passing traditions to their children in original, sacred forms—archived into nothingness while believing they are being preserved.

Spectacle as Genocide. Sacred practices become spectacles that accelerate disappearance rather than prevent it, creating the perfect illusion where cultural death masquerades as cultural celebration.

The movements remain but the meaning dies, creating cultural sombies that appear alive while being spiritually dead.

THE FINAL POSSESSION

Chapter 16: The Final Stage of Possession

1. The final conquest is not land—it is forgetting that you were conquered.

2. Papua no longer resists—she registers.

3. We no longer recall our chains—we shine them.

4. We now defend the empire that programmed our extinction.

5. Our mouths speak in the grammar of our deletion.

6. We were not silenced. We were rewritten into extinction.

7. We believe we are free—and that is how the curse is completed.

8. We raise their flags—and call it identity.

9. Our last breath will echo in the language that murdered our first song.

10. We are now fluent in extinction.

11. Papua is possessed by forgetting.

Commentary: The Perfection of Domination

Possession achieves perfection when victims forget they are possessed. This chapter reveals the ultimate horror—self-erasure as the final victory of empire, where the conquered become willing executioners of their own extinction while believing they are free.

Psychological Metamorphosis. The ultimate colonial achievement transcends physical control—it transforms the colonised into willing administrators of their own disappearance. When the possessed defend their possessor, conquest becomes complete and self-perpetuating, requiring no external force to maintain domination.

Registration Over Resistance. Contemporary Papuans exhibit symptoms of final-stage cultural possession: they register complaints rather than resist oppression, shine the chains of captivity believing them to be jewellery, defend the very systems systematically destroying their heritage. Papua no longer resists—she registers her own extinction.

Linguistic Colonisation. Possession operates through language itself—when people can only think in coloniser's frameworks, express suffering in coloniser's vocabulary, imagine futures using coloniser's categories, they become incapable of conceiving genuine alternatives to their condition.

Freedom as Final Curse. The horror: this possession feels like freedom to those experiencing it. The possessed genuinely believe they make free choices, express authentic identity, pursue their people's interests while systematically participating in cultural extinction. They believe they are free—and that completes the curse.

Engineered Amnesia. Papua is possessed by forgetting—no longer recalling chains, speaking in grammar of deletion, raising oppressor's flags while calling it identity. Their last breath will echo in the language that murdered their first song, fluent in extinction itself.

Colourful Chains. Colonisers design execution chains so colourful that Papuans mistake them for rare rainbow jewellery, defending empire that programmed their disappearance while being rewritten into nothingness.

Colonisers design the chains of Papuan execution so colourful that Papuans thought they were rare rainbow jewellery.

Chapter 17: The Silence of the Ancestors

1. Our ancestors never left - Papua stopped listening.

2. They whisper through the wind—but we scroll past their voices.

3. They sleep beneath our footsteps—but our soles feel nothing.

4. Our prayers dissolve—because our words are amputated from memory.

5. We search for God in walls—but God waits in the jungle—our original temple.

6. They speak through rivers—but we are tuned to notifications.

7. Each forgotten ritual is an unanswered call across time.

8. We broke the covenant with the land - this is cursed.

9. We call our grandmother's chants "primitive"—and call this education.

10. The ancestors remain. It is Papua who has vanished into exile.

Commentary: Broken Sacred Communication

Ancestral silence is not absence—it is mourning for severed sacred communication. This chapter exposes how descendants have been reprogrammed to abandon ancestors who never left, creating spiritual orphanhood in a universe still resonating with ancestral wisdom.

Programmed Abandonment. The ancestors have not abandoned their descendants—the descendants have been reprogrammed to abandon their ancestors. Traditional cosmologies understand the dead as continuing participants in community life, accessible through specific practices, languages, and land-based relationships now systematically severed.

Dismissed Divine Communication. Ancestors continue attempting contact through natural world—dreams, animal behavior, weather patterns, wind and water voices—but their descendants have been educated to dismiss these communications as superstition. They whisper through wind while descendants scroll past their voices, speak through rivers while being tuned to notifications.

Spiritual Orphanhood. This ancestral disconnection creates profound isolation where the living navigates contemporary challenges without access to accumulated lineage wisdom. They search for guidance in books written by strangers, seek wisdom from institutions ignorant of traditional ways, pray to gods with no memory of ancestral sacred sites.

Covenant Violation. The broken relationship between ancestors and descendants represents more than personal loss—it severs the sacred bond between past and future that maintains cultural continuity. Each forgotten ritual becomes an unanswered call across time, prayers dissolving because words are amputated from memory.

Educational Blasphemy. Contemporary Papuans call grandmother's chants "primitive" and call this education, searching for God in walls while God waits in the jungle—their original temple. They sleep beneath ancestral footsteps, but their soles feel nothing, breaking covenant with land itself.

Existential Reversal. The ancestors remain present—it is Papua who has vanished into exile, spiritually orphaned in a world still alive with sacred communication they've been trained not to hear.

The ancestors have not abandoned their descendants—the descendants have been reprogrammed to abandon their ancestors.

Chapter 18: The Sacred Atlas Within

1. The last map is not on paper—it is under the skin.

2. Our GPS guides us to capital cities of our executioner—but not to our grandfather's tomb.

3. The real map is carved in our dreams—but not downloaded.

4. The path home is encrypted in the syllables we abandoned.

5. The chant we lost is our only compass.

6. Reform will not save us. Remembrance will.

7. The fire is not on the mountain. It waits behind our eyelids.

8. We were not born for paperwork. We were born to ignite memory.

9. Our names must be either the password to resurrection or deletion.

10. If our enemies delete Papua's physical, mental and spiritual atlases, then we must become the atlas.

11. This is the law of sacred becoming into a new Papua.

Commentary: The Internal Sacred Map

The final sanctuary exists beneath skin—an indestructible atlas encoded in spirit that no external authority can completely erase. This chapter reveals the ultimate refuge of indigenous identity and the foundation for authentic resurrection through remembrance rather than reform.

Indestructible Internal Geography. Despite systematic erasure, the essential map home remains encoded within indigenous bodies and spirits. This internal atlas contains more than geographical coordinates—it holds sacred coordinates of identity, purpose, and spiritual relationship that transcend colonial programming.

Cellular Resistance. Bones carry memory even when minds are reprogrammed, dreams receive ancestral messages even when consciousness is colonised, heartbeats maintain cosmic rhythms even when daily life synchronises to industrial time. The real map is carved in dreams but cannot be downloaded, encrypted in abandoned syllables and lost chants that serve as spiritual compasses.

Sacred Becoming. If enemies delete Papua's physical, mental, and spiritual atlases, then Papuans must become the atlas itself. This represents the law of sacred becoming into new Papua—transforming from victims of deletion into living repositories of traditional knowledge.

Reform Versus Remembrance. Reform cannot save indigenous peoples because it operates within frameworks designed to perpetuate colonial control. Only remembrance—reactivating traditional knowledge and renewing ancestral relationships—provides spiritual resources for genuine liberation.

Password to Resurrection. Names must become either passwords to resurrection or deletion. The fire waits not on mountains but behind eyelids—Papuans were not born for paperwork but to ignite memory, to speak what has been silenced, to remember what has been systematically forgotten.

Parasitic Reprogramming Warning. Once the parasite reprograms that inner sacred map, people are no longer themselves but what the parasite declares them to be—and that constitutes death sentence.

Once the parasite reprogrammed that inner sacred map, we are no longer us, we are what parasite says we are and that is death sentenced.

THE FUNERAL IN DISGUISE

Chapter 19: The Funeral in Disguise

1. The most horrific genocide is the one that wears celebration.

2. Papua dances in empire's parade—but it is her funeral.

3. We sing anthems composed to silence us.

4. We eat from the empire's table—but starve our own memory.

5. We wear medals smelted from ancestral bones.

6. We quote speeches that buried our tongue.

7. We cheer for concrete—but mourn in silence.

8. We pose for the camera—standing on erased villages.

9. We build homes with timber from desecrated tombs.

10. We call it progress—but it is our eulogy.

Commentary: Commentary: Genocide as Celebration

The cruellest genocide wears the mask of festival. This chapter exposes how extinction is choreographed as celebration, transforming victims into willing performers at their own cultural funeral while believing they are honoured guests.

Celebratory Extermination. The most effective genocide convinces victims to celebrate their own destruction, participate enthusiastically in their erasure, provide smiling faces and testimonials that legitimise their cultural murder. Papua dances in empire's parade, unaware it choreographs her funeral.

Hollowed Traditions. Contemporary cultural extinction operates through festivals that appear to honor Papuan identity while systematically emptying it of authentic content. Traditional dances are performed at development ceremonies celebrating the destruction of traditional ways, cultural costumes worn at events announcing accelerated assimilation policies.

Unconscious Participation. Papuans take pride in national celebrations while remaining unconscious these mark milestones in their cultural disappearance. They sing anthems containing no ancestral memory, pledge allegiance to flags representing systems destroying their heritage, applaud speeches announcing integration projects designed to eliminate their distinctiveness.

Psychological Violence. People are required to provide entertainment at their cultural funeral, smile for photographs documenting their extinction, express gratitude for development projects built on ancestral graves. They eat from empire's table while starving their own memory, wear medals smelted from ancestral bones.

Cosmic Perversion. Once the oppressed celebrate their own funeral events, God weeps and the devil resigns. This transcends death itself—worse than dying, worse than being human—representing absolute perversion that renders even divine sorrow and diabolic satisfaction meaningless.

Progress as Eulogy. They call concrete progress while mourning in silence, pose for cameras standing on erased villages, build homes with timber from desecrated tombs, quote speeches that buried their tongues—all while believing they witness development rather than their own eulogy.

Once the oppressed celebrate their own funeral events, God weeps, devil resigned. This is even worse than death itself, and worse than even being a human being.

The cosmic horror of cultural genocide at its most complete—when the destruction of a people becomes so total that even divine sorrow and diabolic satisfaction are rendered meaningless, revealing a state of existence that transcends both death and humanity itself in its absolute perversion.

Chapter 20: The Last Elder's Final Warning

1. When the last elder forgets the sacred word, the mountain will fall into shadow.

2. If Papua does not become memory—she never existed.

3. We are not the future—we are the edge of disappearance.

4. Speak now—or vanish into oblivion.

5. Weapons will not save us. Words will.

6. We are the final witness—and the final weapon.

7. If we cannot say our name—no one else will.

8. Every silence we allow is an extinction we affirm.

9. We are not preserving the past—we are deciding if both the past and the future exists.

10. This is not a warning. This is the death knell.

11. The mountain will not rise again if our tongue forgets her name.

Commentary: The Ultimate Choice

The final hour approaches when choice becomes absolute: speak the sacred words now or lose them forever. This chapter issues the ultimate warning—when the last sacred word dies, mountains fall into shadow and cosmological catastrophe begins.

Cosmological Catastrophe. This transcends cultural preservation—it represents the final guardians of sacred knowledge maintaining spiritual relationship between people and land. When sacred words are forgotten, mountains lose spiritual significance and become mere geological matter available for exploitation. This is not metaphorical death but cosmological disaster.

Sacred Technology Crisis. The loss of sacred language severs invisible bonds maintaining creation's spiritual integrity. When no one remains who can speak true names of sacred places, those places lose protection and become vulnerable to desecration. The mountain will not rise again if tongues forget her name.

Final Witnesses. The last keepers of traditional knowledge are dying, last speakers of ancestral languages aging, last practitioners of ceremonies being buried with their wisdom. Papuans exist at the edge of disappearance—not as future but as final witnesses and final weapons in the battle for existence itself.

Existential Mathematics. If Papua does not become living memory, she never existed. Every silence allowed affirms extinction. This is not about preserving past artifacts—it is deciding whether both past and future exist. The choice determines not just cultural survival but reality itself.

Words as Ultimate Weapons. Physical weapons cannot save Papua—words will. If Papuans cannot say their own names, no one else will. The sacred utterance becomes the last defense against total spiritual annihilation.

Death Knell Declaration. This is not warning but death knell—the final sound before eternal silence. Speak now or vanish into oblivion, because when the last elder forgets the sacred word, all creation falls into shadow.

When there is no one left who can speak the true names of sacred places, those places lose their meaning and purpose and become vulnerable to desecration.

Chapter 21: The Unmarked Graves of the Mind

1. Papua was not buried in soil. She was buried in silence.

2. Our culture was not lost—it was administratively erased.

3. Papua's death is not only violent—it is polite, funded, and scheduled.

4. We are praised as a heritage species—but treated as a hasard.

5. We were not asked to forget—we were paid to.

6. Empire does not kill our body—it archives our story and deletes its meaning.

7. They gave us platforms—to deliver our last funeral speech.

8. Our deletion was not accidental—it was authored.

9. They documented our extinction—and called it civilisation.

Commentary: Bureaucratic Burial

The mind becomes the cemetery where Papua is buried alive. This chapter exposes how administrative erasure creates unmarked graves in collective consciousness, interring indigenous existence beneath bureaucratic euphemism while bodies continue walking among the living.

Administrative Annihilation. Papua's death is not violent but polite, funded, and scheduled—operating through systematic creation of unmarked graves in collective memory. This burial appears benevolent: libraries collecting artifacts while excluding indigenous authors, museums displaying objects while silencing knowledge holders, academics studying cultures while excluding indigenous perspectives.

Invisible Institutional Violence. The polite, funded nature of cultural death makes resistance difficult by providing no clear targets. There are no obvious villains, dramatic confrontations, or visible violence to mobilise concern—only gradual administrative erasure from official records of human knowledge and achievement.

Heritage Versus Hasard. Indigenous peoples are praised as heritage species while treated as hasards to progress, celebrated as diversity while systematically excluded from decisions affecting their lives. They receive platforms to deliver their own funeral speeches, documented extinction called civilisation.

Authored Deletion. This erasure is not accidental but authored—empire doesn't kill bodies but archives stories while deleting their meaning. Papua was not asked to forget but paid to, not buried in soil but in silence, culture not lost but administratively erased.

Restricted Voices. Platforms provided for indigenous voices contain invisible restrictions ensuring they can only speak within parameters posing no threat to systems orchestrating their disappearance. They are given stages to perform their own cultural death while believing they are being honoured.

Bureaucratic Burial Grounds. The most complete burial occurs in consciousness while victims continue breathing—creating walking dead who participate in systems designed to erase them while believing they are being preserved.

Indigenous peoples are praised as heritage while being treated as hasards to progress, celebrated as diversity while being systematically excluded from decision-making processes that affect their lives.

THE SACRIFICED GENERATION

Chapter 22: The Sacrificed Children

1. When Papuan children cannot say our name, the mind of our nation is extinct.

2. They memorise pledges—but forget sacred prayers.

3. They sing pop anthems—but cannot chant the river's name that birthed them.

4. We celebrate their education—while they forget our grandmothers.

5. They speak better Indonesian than soul.

6. They gave us uniforms—but no compass home.

7. We are fluent in colonial language—but illiterate in our origin.

8. Our children are the most effective deletion code.

9. We bought their schoolbooks with silence.

10. We mistook disconnection for education.

11. Papuan children are the portal of the past and future, if we fail them, we fail everything.

12. The war over our children is the real war between extinction and survival.

Commentary: Children as Carriers of Extinction

Children become the most effective deletion code. This chapter mourns the ultimate cultural suicide—voluntarily surrendering the future to systems designed to ensure it contains no memory of the past, transforming love into the weapon of extinction.

Voluntary Future Surrender. Parents willingly deliver children to educational institutions they know will sever ancestral heritage connections. This sacrifice operates through language of love and opportunity—believing they provide better life chances through modern education while paying with children's cultural souls.

Educated Destroyers. The tragic irony: educated children often become most effective agents of their culture's destruction because they possess both indigenous identity and colonial authority. They are positioned to speak for communities while thoroughly programmed to speak against traditional knowledge and practices.

Broken Transmission. When children cannot pronounce sacred names of ancestral places, participate in traditional ceremonies, or view grandparents' wisdom as anything but backward superstition, cultural transmission breaks and culture enters final extinction phase. They memorise pledges but forget sacred prayers, sing pop anthems but cannot chant the river's name that birthed them.

Colonial Language Fluency. Children speak better Indonesian than soul, becoming fluent in colonial language but illiterate in origin. They receive uniforms but no compass home, celebrating education while forgetting grandmothers, mistaking disconnection for enlightenment.

Psycho-Cosmocide Horror. Colonised people sending children to colonial schools represents the most psychologically twisted reprogramming possible—the depth of horror where love becomes the delivery system for cultural death.

Portal of Destiny. Papuan children are portals between past and future—if Papua fails them, everything fails. The war over children is the real war between extinction and survival, where the mind of the nation dies when children cannot say their own names.

Colonised people sending their children to colonial school are the most psychologically twisted reprogramming of the mind of colonised. This is the depth of horror of psycho-cosmocide.

Chapter 23: The Psycho-Holocaust

1. This is not genocide. It is the programmed deletion of Papua's body, mind and spirit.

2. We were not slaughtered—we were redesigned to forget.

3. Our holocaust wears collars and smiling badges.

4. We are not shackled—we are systematised.

5. The exterminator is now our mentor.

6. We vanished in rituals of politeness.

7. Our extinction is spreadsheet smooth.

8. We were not enslaved—we were disfigured and re-figured into empire's ghost.

9. Our death was not on a battlefield—it's in curriculum outcomes.

10. This is not oppression. This is the overwriting of the original ontological code of beings.

Commentary: Technological Genocide

The soul is exterminated through smooth, systematic reprogramming. This chapter names the horror of polite genocide—a psycho-holocaust so sophisticated it eliminates people while leaving bodies intact, destroys cultures while maintaining preservation's appearance.

Consciousness Extermination. This psycho-holocaust represents genocidal evolution beyond crude physical violence to sophisticated psychological manipulation. The target is not biological life but cultural life—death of ways of being, knowing, and relating that sustained indigenous peoples for millennia.

Contemporary Holocaust Uniforms. The holocaust wears business suits, academic robes, clerical collars, and smiling badges identifying perpetrators as helpers, educators, spiritual guides rather than exterminators. Victims are herded not into camps but schools, churches, development programs appearing benevolent while systematically destroying indigenous identity.

Systematic Soul Deletion. This is not genocide but programmed deletion of Papua's body, mind, and spirit. People are not slaughtered but redesigned to forget, not shackled but systematised, not enslaved but disfigured and refigured into empire's ghost through overwriting of original ontological code.

Spreadsheet Smoothness. The extinction operates through normal institutional processes appearing reasonable, legal, beneficial. There are measurable outcomes, progress reports, evaluation criteria documenting success of programs designed to achieve cultural death—vanishing through rituals of politeness.

Mentor Exterminators. The exterminators become mentors genuinely believing they help victims by liberating them from primitive heritage and integrating them into modern civilisation. Death occurs not on battlefields but in curriculum outcomes.

Unconscious Evil Supremacy. The devil knowing he is devil is better than the devil unaware of his nature. The coloniser knowing colonisation is better than unconscious colonisers—the latter worse than devils because they destroy with absolute conviction of righteousness, making them ultimate annihilation agents.

The devil that knows he is the devil is better than the devil that doesn't know he is devil. Coloniser that knows it is coloniser is better than coloniser that doesn't know it is coloniser. Latter one is worse than devil.

The moral hierarchy of evil—positioning the unconscious coloniser as even more dangerous than the devil himself, because while the devil operates with awareness of his malice, the unconscious coloniser destroys with the absolute conviction of righteousness, making them the ultimate agent of annihilation.

Chapter 24: The Sacred Exile

1. Papua is not just in exile. She is orbiting the void of forgetting.

2. We are not where our bodies stand—we are where our memory ends.

3. We cannot return—because we lost the name of the mountain.

4. We carry colonial IDs—but no original cosmic IDs.

5. We walk among ancestors—but they do not speak our name.

6. This exile is not geographical—it is metaphysical.

7. We live in legislation of extinction—not in prophecy of resurrection.

8. We dream in cities—but our spirit still cries in the jungle.

9. We are strangers to our own gods.

10. We did not just leave the village—we left the original human covenant.

11. Papuan elites are crowned to rule over Neverlands—but Neverlands doesn't exist.

12. This is ultimate ontological and psychological exile into nothingness where all meanings of beings vanished.

Commentary: Metaphysical Homelessness

To forget is to be exiled from oneself into the void of meaninglessness. This chapter reveals the ultimate displacement—sacred exile that severs connections to the sources providing meaning, purpose, and identity, making return impossible even while remaining in place.

Ontological Displacement. Sacred exile represents the most profound displacement because it occurs not in physical but spiritual space. Contemporary Papuans experience metaphysical homelessness—possessing citisenship documentation but lacking spiritual coordinates to feel at home in their own existence, carrying colonial IDs but no original cosmic identity.

Prophetic to Legislative Consciousness. This exile operates through replacing prophetic consciousness with legislative consciousness—substituting bureaucratic thinking for spiritual thinking, legal categories for sacred categories, policy frameworks for mythological frameworks. People learn to live within human law while losing connection to cosmic laws governing sacred relationship.

Divine Estrangement. The sacred exile completes when people no longer recognise themselves in ancestral spiritual traditions, when their own gods become foreign, when the fire that once protected their lineage dies because they chose opportunities requiring abandonment of traditional spiritual practices.

Broken Human Covenant. This represents breaking the sacred relationship between people and forces that created and sustain them. When this covenant shatters, people become spiritual refugees in their homeland—physically present but spiritually absent, alive but not ensouled.

Crowned Over Nothingness. Papuan elites are crowned to rule over Neverlands that don't exist, orbiting the void of forgetting where all meanings of being vanish. They dream in cities while spirits cry in jungles, strangers to their own gods.

Ultimate Existential Void. Papuan homelessness transcends physical displacement—it is metaphysical homelessness involving loss of home for soul, spirit, dream, imagination, desire, symbols, language, songs, dance, colors, meaning, purpose, will to live and be.

Papuan homelessness is much deeper than physical. It is metaphysical homelessness—the loss of a home for the soul, spirit, dream, imagination, desire, wish, symbols, language, songs, dance, colors, meaning, purpose, will power, to live, to be.

THE MACHINE OF OBLIVION

Chapter 25: The Machine of Oblivion

1. Papua does not live in a nation. She lives in an engine of extraction.

2. We are no longer kin—we are commodities.

3. We do not serve our people—we serve empire's agenda of our own extermination.

4. The roads were not built for us—but to move our remains.

5. We plant corporate forests—but forget the totem tree of our clan.

6. This is not development—it is cremation with a signature.

7. We are a managed extinction—not remembered.

8. We are fed with food to distract from land being sold.

9. This is not nourishment. This is poisoning.

Commentary: The Machinery of Human Extraction

Papua becomes fuel for an engine designed to consume her existence. This chapter exposes the systematic transformation of sacred human beings into economic units whose value depends entirely on productivity within systems extracting maximum value while returning minimum sustenance.

Sacred to Exploitable Conversion. The machine operates by converting everything sacred into something exploitable: people become human resources, land becomes real estate, traditional knowledge becomes intellectual property, cultural practices become tourist attractions, spiritual relationships become folklore for entertainment.

Infrastructure as Extraction Tool. The machine's infrastructure—roads, schools, hospitals, government offices—appears to serve people while actually serving extraction. Roads facilitate natural resource removal and foreign import, schools produce workers for extractive industries, hospitals treat diseases created by industrial pollution and cultural displacement.

Managed Subsistence. The machine feeds people just enough to keep them functional as workers while ensuring they remain too distracted, sick, or confused to recognise their fundamental life-support systems—land, culture, spiritual traditions—are being systematically destroyed.

Willing Commodity Transformation. The most insidious aspect: transforming people into willing participants in their own extraction. They see themselves as commodities and measure worth by success within systems designed to consume them, serving empire's agenda of their own extermination.

Cremation with Signatures. This is not development but cremation with documentation—roads built not for Papua but to move her remains, corporate forests planted while totem trees of clans are forgotten. People are fed distracting food while land is sold beneath them.

Poisonous Nourishment. What appears as sustenance is actually poisoning—Papua no longer lives in a nation but within an engine of extraction where she exists not as kin but as commodity, managed for extinction rather than remembered.

The machine feeds people just enough to keep them functional as workers while ensuring they remain too distracted, too sick, or too confused to recognise that their fundamental life-support systems—their land, their culture, their spiritual traditions—are being systematically destroyed.

Chapter 26: The Invisible War

1. There is no battlefield. Only classrooms, pulpits, and cameras.

2. They win by erasing the memory of war itself.

3. We carry no spear—but our silence assassinates the past.

4. The gun now preaches sermons.

5. Our battlefield is internal—our conscience, colonised.

6. The religious priests now pull the trigger—with a hymn.

7. The enemy is not outside—it is the voice that ridicules our grandmother's song.

8. They don't kill directly—they contract extinction.

9. We evict our own clan with our signature.

10. The bullets now wear clerical robes.

11. Porn, drug, alcohol, gambling and social media are all from one family.

12. This family is the number one invisible enemy of Papua.

13. If Papua cannot defeat this invisible family of Civilisational Psycho-cosmocide—then Papua is already defeated.

Commentary: The Soft Battlefield of Consciousness

The battlefield exists inside minds where memory is assassinated by invisible weapons. This chapter exposes the evolution of conquest beyond physical violence to psychological manipulation so sophisticated the conquered cannot recognise they are under attack.

Benevolent Battlegrounds. This war operates through institutions appearing helpful—schools, churches, hospitals, media—while systematically destroying cultural foundations sustaining indigenous life. There are no visible battlefields, only classrooms, pulpits, and cameras where consciousness itself becomes the combat sone.

Weaponised Benevolence. The weapons are curricula teaching children to despise heritage, sermons demonising traditional spirituality, media representations portraying indigenous ways as primitive obstacles. The enemy appears as helper, destroyer as developer, exterminator as educator.

Contracted Extinction. They don't kill directly—they contract extinction through invisible agents. The gun now preaches sermons, bullets wear clerical robes, religious priests pull triggers with hymns. Papua evicts her own clan with her signature while carrying no spear but using silence to assassinate the past.

Internal Colonisation. The battlefield is internal—conscience colonised, enemy not outside but the voice ridiculing grandmother's songs. Educated indigenous individuals become most effective destroyers because they possess cultural authenticity and colonial authority, speaking with indigenous voices while promoting colonial values.

Invisible Family of Destruction. Porn, drugs, alcohol, gambling, and social media memes form one family—the number one invisible enemy of Papua. If Papua cannot defeat this family of civilisational psycho-cosmocide, she is already defeated.

Memory Warfare Victory. The war is won when memory of war itself is erased, when people can no longer remember there was anything worth defending, when heritage destruction is experienced as liberation rather than conquest.

The war is won when the memory of war itself is erased, when people can no longer remember that there was ever anything worth defending, when the destruction of their heritage is experienced as liberation rather than conquest.

Chapter 27: The Mirror of the Enemy

1. The enemy no longer looks foreign. He wears Papua's face.

2. Our reflection now speaks the empire's grammar.

3. The one deleting our language is our cousin with a ministry badge.

4. The coloniser now carries our surname.

5. We became the master of our tribe's burial.

6. We wear Papuan skin—but our minds run foreign software.

7. We are the administrator of our own absence.

8. They did not conquer us—we colonised ourselves.

9. Our uncle runs the church. Our aunt runs the silence.

10. We cheer for speeches that seal our extinction.

11. We are the smiling face of apocalypse.

Commentary: Self-Colonisation

The mirror reflects the ultimate horror—colonisation now wears Papua's own face. This chapter exposes the final stage where colonised become indistinguishable from colonisers in thought and action while maintaining indigenous appearance, creating cultural sombification where people appear alive while being spiritually dead.

Consciousness Replacement. This mirroring operates through systematic replacement of indigenous consciousness with colonial consciousness while preserving indigenous appearance. The result: people who look Papuan but think Indonesian, carry traditional names but promote foreign values, speak with indigenous authority while advancing colonial agendas.

Impossible Enemy Identification. The most devastating aspect eliminates possibility of identifying enemies because the enemy has become the self. When voices advocating cultural destruction come from within the community, speak with indigenous authority, use traditional symbols to promote foreign values, resistance becomes conceptually impossible.

Perfect Colonial Technology. This represents colonialism's perfection: transforming colonised into colonisers who genuinely believe they serve their people's interests while systematically destroying everything making their people distinct. They become administrators of their own absence, masters of cultural burial.

Familial Betrayal. The coloniser now carries Papuan surnames—cousins with ministry badges delete language, uncles run churches, aunts run silence. Papua wears her own skin but her mind runs foreign software, cheering speeches that seal extinction while becoming the smiling face of apocalypse.

Mirror Effect Trap. Every resistance act can be turned into collaboration because resisters are programmed with colonial values making them see traditional knowledge as backward and cultural preservation as progress obstacle.

Ultimate Treason. Both God and Devil hate traitors more than anything else. Every powerful empire collapsed because of one disease: the traitor. There is no greater enemy than the traitor of resurrection cause—one who looks Papuan but serves extinction agenda.

Both God and Devil, Heaven and Hell hate a traitor more than anything or anyone else. Every powerful empire, kingdom, civilisation, and nation Collapsed, burned, and was erased because of one disease: The traitor. There is no greater enemy of Papua Than the traitor of the resurrection cause—The one who looks like a Papuan But serves the extinction agenda.

THE FINAL JUDGMENT

Chapter 28: The Archive of Oblivion

1. History does not forget the forgotten—it digests them.

2. We are not in the story—we are the redacted footnote.

3. Our ancestors are filed under "miscellaneous."

4. They built museums for our memory—and locked us outside.

5. We are now data—indexed but exiled.

6. Our sacred chants are archived—but never heard again.

7. We are not survivors—we are stored files.

8. We do not speak—we are cited.

9. Our names are now barcodes in extinction's database.

Commentary: Preservation as Another Form of Death

History's vault becomes a mausoleum where indigenous culture is embalmed but severed from living community. This chapter exposes how preservation creates the cruellest illusion—cultural safety that ensures cultural death through systematic disconnection from its people.

Mausoleum Preservation. The archive of oblivion represents cultural genocide's final phase where traditional knowledge is preserved in forms making it inaccessible to creators. Museums, universities, digital databases become tombs where indigenous culture is stored safely away from indigenous people—creating preservation that guarantees extinction.

Data Transformation. Traditional songs are recorded but not sung, stories documented but not told, ceremonies photographed but not practiced. Culture becomes data—perfectly preserved but completely severed from living community giving it meaning. People become stored files rather than survivors, cited rather than heard.

Institutional Alienation. Indigenous people become visitors to their own heritage, paying admission to see ancestors' sacred objects displayed behind glass by institutions with no understanding of spiritual significance. They are referenced but not recognised, preserved but not protected—the ultimate alienation of being studied by institutions orchestrating their disappearance.

Preservers as Destroyers. The most insidious aspect: allowing destroyers to claim preserver status. Institutions systematically excluding indigenous voices point to artifact collections as evidence of cultural preservation commitment. History doesn't forget the forgotten—it digests them into manageable data points.

Collectible Object Status. Imperial power always views colonised subjects as collectible objects—ancient exotic cultures, lost artifacts, discovered specimens for museums, PhDs, films, exhibitions. Original humans are never viewed as fully human equals to colonisers—the deepest truth everyone knows but cannot articulate due to vocabulary limitations.

Database Existence. Papua's ancestors are filed under "miscellaneous," names become barcodes in extinction's database, sacred chants archived but never heard again—preserved as evidence of what existed before development arrived to improve their condition.

The imperial power, colonial psyche always views its colonised subjects as collectible objects—ancient exotic cultures, lost and found artifacts, discovered specimens for museums, PhDs, films, documentaries, exhibitions. Original natural humans are never viewed as fully human beings equal to the coloniser. This is the deepest truth that everyone knows but cannot say because they lack vocabulary for it.

Chapter 29: The Last Hour

1. This is not tragedy. This is a sacred ultimatum.

2. Papua will not vanish—unless we agree to vanish.

3. Every forgotten day—another mountain spirit dies.

4. The last warning is not thunder. It is silence.

5. Our voice must carry the memory—or it will die voiceless.

6. If we do not speak—no one else will.

7. If we do not remember—we are already erased.

8. We are not the last generation—we are the final gate.

9. This is not only the final hour. But the final second.

Commentary: The Moment of Ultimate Choice

The final second before vanishing demands an absolute answer. This chapter confronts the ultimate choice where the balance between cultural life and death hangs on decisions made by the last generation still possessing access to traditional knowledge.

Sacred Ultimatum Reality. This is not metaphorical deadline but spiritual reality. Every day passing without transmitting traditional knowledge represents irreversible loss of cultural wisdom that took centuries to develop. Every elder dying without sharing knowledge takes irreplaceable spiritual technology to the grave.

Final Gate Guardianship. This generation stands at the last gate between cultural life and death—final guardians of knowledge that once lost cannot be recovered because it was never written, recorded, or preserved except in living memory of practitioners who learned through direct spiritual transmission.

Immediate Absolute Choice. The sacred ultimatum: remember now or lose capacity to remember forever. Papua will not vanish unless her people agree to vanish—every forgotten day kills another mountain spirit; voices must carry memory or die voiceless.

Extinction's Proximity. The flood of extinction is right here—in our noses. The raging fire of annihilation is in our sight. But it cannot be heard, seen, felt, smelled, known, or understood because this generation is more distracted than all previous generations combined.

Silence as Death Warning. The approaching silence is not peace but death—absolute quiet following extinction of a way of life that once sang with creation's voice. The last warning is not thunder but silence itself.

Terrifying Urgency. Every second not used to record what is burning and drowning is more terrifying than hellfire preached by colonial religion. If Papua does not speak, no one else will. If she does not remember, she is already erased.

Final Reflection. The mirror awaits showing what Papua becomes if this generation chooses forgetting over remembering, assimilation over resistance, comfort over truth—the choice immediate and absolute.

The flood of extinction is right here—Right in our nose. The raging fire of annihilation is right in our sight. But we cannot hear it, cannot see it, cannot feel it, cannot smell it, cannot know it. Cannot understand it—Because we are more distracted than all previous generations put together. Every second not used to record what is burning and drowning Is more terrifying than the hellfire preached by colonial religion.

Chapter 30: The Flame and the Covenant

Sacred Declarations

1. The fire must never die in Papua's spirit.

2. We are not the problem. We are the prophecy.

3. We are not forgotten—we are the last vessel.

4. Memory is our homeland—defend it with your final breath.

5. Our breath is the scripture of a dying world.

6. We were not made for despair—we were born to sing fire back into being.

7. The gods never left—they await our voice.

8. The elders still chant—but their number wanes.

9. We are the last word of the first people being deleted and we are the first word of the last people to be resurrected.

Commentary: The Sacred Fire of Creation

We are the last fire bearers—the future lives or dies in the flame we carry and dare to speak. This chapter reveals Papua's ultimate purpose as carriers of sacred fire that connects human consciousness to the cosmic forces creating and sustaining all life.

Sacred Technology Guardianship. This flame transcends cultural preservation—it embodies the original spiritual technology passed through generations of knowledge keepers, now burning in its final vessels. Contemporary Papuans carry spiritual technologies the world desperately needs as it faces ecological and spiritual crisis.

Cosmic Covenant Responsibility. The covenant represents sacred agreement between people and creative forces—the promise to maintain spiritual practices, traditional knowledge, and land-based relationships keeping the world in proper balance. Breaking this covenant affects creation's spiritual stability itself.

Prophetic Embodiment. Papuans are not merely cultural inheritors but prophecy carriers—embodying what happens when humans maintain proper relationship with creation and warning what occurs when that relationship severs. They are not the problem but the prophecy.

Sacred Voice Technology. The fire that must never die in Papua's mouth is the voice speaking sacred words, singing traditional songs, telling origin stories, maintaining spiritual practices connecting human consciousness to divine source. This is not folklore but technology of sacred relationship keeping cosmos functioning properly.

Ultimate Human Choice. The choice facing Papua is humanity's choice: remember the sacred covenant with creation or face abandonment's consequences. Speak sacred words maintaining world balance or watch it collapse into chaos.

Final Cosmic Opportunity. We are the last word of the first people and first word of the last people—humanity's final opportunity to remember original instructions and fulfill cosmic responsibility as creation's guardians rather than destroyers. The flame burns low but burns still blasing into renewal or flickering into darkness depends on voices willing to call fire back into being.

"We are the last word of the first people and first word of the last people."

If you understand this, you understand the purpose of this book.

Interpretation

To be the last word of the first people is to carry the final memory, the sacred breath of those who walked in harmony with the land before the world was broken. It means we are the last syllables still spoken in the ancient tongue of truth, of balance, of Wone.

To be the first word of the last people is to plant the first syllable of resurrection, the sacred map for those who will awaken from the ruins of civilisational collapse. It means our cry will echo into the ashes of modernity as the seed of what comes after.

This book is that word.

This book is both a funeral dirge and a resurrection scripture. It records the death of memory—And calls forth the memory of death. It is not meant to convince the living—It is meant to awaken the unborn. This is the sentence that binds heaven and earth, the past and the future, the flame that lit the beginning, and the torch that must now burn into the coming darkness.

EPILOGUE: THE SACRED RESISTANCE

The words you have just read are not merely literature—they are testimony. They are the voice of a people standing at the edge of disappearance, speaking the truth that systems of power would prefer to keep silent. This book is an act of sacred resistance. Every page preserved is memory defended. Every word spoken is silence refused. Every reader who understands becomes a guardian of the flame. The Architecture of Extinction is not only Papua's story—it is the story of every indigenous people facing the sophisticated machinery of cultural death that operates through schools that disconnect children from their ancestors, but churches also that demonise traditional spirituality, and development programs that destroy the land while promising progress. But this book is also prophecy and promise. It declares that extinction is not inevitable—it is a choice. As long as one voice remains to speak the sacred words, as long as one heart remembers the original instructions, as long as one mind carries the map home, the possibility of resurrection exists. The fire may burn low, but it burns still. The ancestors may seem silent, but they wait for voices courageous enough to call their names. The gods may appear absent, but they dwell in the places where traditional knowledge is practiced and honoured. To read this book is to become responsible for its message. To understand this testimony is to become accountable for the knowledge it contains. To witness this truth is to become complicit in either its preservation or its destruction. The sacred resistance begins with remembering. It continues with speaking. It fulfills itself with becoming the living embodiment of what refuses to die.

We are the last word of the first people,  and we are the first word of the last people.

The fire burns. The covenant remains. The mountain watches.

ABOUT THE AUTHOR

Yamin Kogoya is an Indigenous Papuan writer, cultural preservationist, and an internationally recognised authority on West Papuan affairs whose work emerges from the highlands of West Papua under Indonesian occupation. Born into a generation witnessing the systematic destruction of his people's traditional knowledge and territory, Kogoya has dedicated his life to documenting and resisting what he terms an ongoing "cultural genocide" in his homeland.

Academic Excellence and Cross-Cultural Expertise

Kogoya brings exceptional academic credentials to his cultural and political analysis, uniquely combining Indigenous knowledge systems with rigorous scholarly training across multiple disciplines:

Graduate Studies:

- Master of Applied Anthropology and Participatory Development, Australian National University

- Graduate Certificate in Anthropology, Australian National University

- Diploma in Asia Pacific Studies, Australian National University

Specialised Training:

- Graduate certificate in Community Development, Southern Cross University

- Certificate in Theory of Knowledge (Epistemology), Oxford University, UK

- Certificate in Australian Indigenous Studies, TAFE NSW

- Diploma in Christian Studies, Cornerstone Community, Australia

This rare combination of anthropological expertise, development studies, Indigenous knowledge systems, epistemological theory, and theological understanding provides Kogoya with sophisticated analytical frameworks for examining colonial processes, cultural destruction, and resistance movements.

Comparative Indigenous Perspective

During years of exile in Australia, Kogoya lived and worked extensively among Indigenous Australian communities in remote regions, including missions, reserves, and community development projects. This immersive experience—encompassing juvenile justice programs, police-community liaison work, and grassroots development initiatives—provided crucial comparative insights into colonial patterns and Indigenous survival strategies across different contexts.

Working alongside communities that had experienced similar processes of cultural destruction and forced assimilation deepened his understanding of global Indigenous resistance movements and survival mechanisms.

Established International Voice

Over five years, Kogoya has emerged as the leading independent analyst of West Papuan affairs, with extensive coverage across major international media platforms:

Primary Publications:

- Asia Pacific Report (40+ articles as primary West Papua correspondent)

- The Jakarta Post (Indonesia's premier English-language newspaper)

- The Fiji Times (Pacific region's leading publication)

- SBS News Australia (expert commentary on military violence)

- Radio New Sealand (regular political analyst)

- Foreign Affairs New Sealand (MIL-Evening Report series)

Regional and Specialised Media:

- Pan Pacific Agency, Bougainville News, Islands Business, PNG Attitude, Jubi (West Papua's leading news portal), Suara Papua, Green Left Weekly, The Daily Blog, Cafe Pacific Media, The Standard NS, Scoop News (2012-2021 archive)

Academic Publications:

- PhilPapers (existential philosophy: "I Did not Choose to Come Here and I Have No Say In Whether I Stay Or Leave This Planet")

- PhilArchive (peer-reviewed philosophical analysis: "Metaphysics of a Hero: Egianus Kogoya")

- Informit Database (peer-reviewed scholarly articles)

- Pacific Media Centre Archive, AUT (academic publication on Indonesian racism and Pacific politics)

Introducing A New Paradigm: Psycho-Cosmocide: The Invisible Weapon of Empire

The Final Crime of Civilisation

"Psycho-cosmocide is not simply genocide—it is the erasure of the memory that life was once sacred. It is not merely dispossession—it is the occupation of meaning itself."

"Psycho-cosmocide make you become a lifeless object with no original ancestral spirit, voice, language, feelings, emotions, purpose, or meaning. You become the ultimate host of a colonial parasite. Your genes, DNA, blood, heartbeat, breath, and living energy are all now in the service of the parasite, and you have no way of knowing that you are a parasite waiting to be deleted permanently."

And…this is the true terror of Psycho-cosmocide. Because it doesn't knock. It doesn't come marching in with boots or wearing a flag. It doesn't hold a gun or knife to your head. It speaks your mother tongue, sings your lullabies, quotes your scriptures, and guides your hands as you erase your own extinction."

The Genesis and Mechanism of Total Destruction

Naming the Unnameable: A Revolutionary Diagnosis

I would like to introduce the concept of "psycho-cosmocide"—our new and necessary paradigm for diagnosing the total destruction of the world's First Nation Indigenous peoples over the past five centuries. This paradigm emerged not from academic conferences or university seminars, but from the unbearable weight of watching our people disappear not through bullets or bombs alone, but through the systematic murder of our capacity to imagine ourselves as free. From my long decades of exile in a land where its original memories were deleted, I witnessed and named a form of terror so sophisticated that its victims mistake their destruction for salvation. This term names not only the physical colonisation of land or the erasure of culture, but the systematic extermination of an entire people's cosmic existence: our way of knowing, perceiving, relating, remembering, and becoming. Psycho-cosmocide reveals how, since the launch of the European machine-based Anthropocenic civilisational project in the 1500s, an apocalyptic campaign has been waged—one that does not merely conquer territories, but reprograms consciousness, rewrites time, and replaces indigenous cosmologies with synthetic simulations of life.

Beyond Genocide: The Occupation of Meaning Itself

What we are witnessing is not simply genocide—it is the deletion of the memory that life was once sacred. This is not merely dispossession—it is the occupation of meaning itself. Traditional frameworks for understanding colonial violence—genocide, ethnocide, cultural destruction—prove inadequate for naming the full scope of what has been unleashed upon us. These terms describe the elimination of bodies, cultures, and practices, but they cannot capture the deeper violation: the systematic deletion of entire ways of being human in relationship with a living cosmos.

Psycho-cosmocide operates as the final crime of civilisation, the most perfected weapon of empire, and the last unspoken horror of history that now demands both diagnosis and resistance. This is the spiritual and metaphysical war underlying modernity, the invisible machinery of colonialism that deletes ancestral instructions, severs relational bonds with land and spirit, and installs foreign realities in the hearts of the colonised.

The Undetectable Virus: How Perfect Terror Operates

In my understanding, psycho-cosmocide represents the perfection of colonial terror precisely because it refuses to announce itself as terror. This represents a methodological revolution in understanding oppression, revealing how the most devastating forms of domination operate below the threshold of human recognition. Traditional forms of oppression trigger resistance because they feel like oppression, activating survival instincts, generating solidarity among the oppressed, and creating martyrs whose suffering becomes a rallying cry for liberation movements. But psycho-cosmocide operates as an invisible virus that feels like education, progress, development, and opportunity. It tastes like success, smells like advancement, and sounds like freedom. You experience your own colonisation as liberation, your own imprisonment as choice, and your own spiritual death as intellectual awakening. The weapon achieves complete invisibility to human defense mechanisms, making it impossible for you to recognise your own destruction.

The Virus Without Face or Name

I have discovered that true terror has no face, no name, no beginning and no end, refusing to allow you to think, feel, or sense that it has a point of reference to determine past, present, or future. The virus doesn't allow you to detect bad intentions, desires, motives, goals, agendas, missions, or strategies because it already wears yours. Rather than imposing an alien agenda upon your consciousness, it hijacks your own agenda, reprogramming your desires, aspirations, and values to serve colonial ends while maintaining the illusion that you are pursuing your own freely chosen goals.

The parasite doesn't replace your dreams—it rewrites them with surgical precision. You still dream of success, but success becomes redefined in colonial terms. You still desire prosperity for your family, but prosperity gets measured by colonial metrics. You still want to honor your ancestors, but honor becomes expressed through colonial achievements. The contamination operates like a software update, modifying the operating system of your consciousness without changing its surface appearance.

The Deletion of Ancestral Instructions

At the core of psycho-cosmocide lies what I call the deletion of ancestral instructions—the systematic severing of our connection to the cosmic guidance systems that once enabled us to live as indigenous beings in sacred relationship with all life. These ancestral instructions were not simply cultural practices or traditional knowledge. They were living technologies for maintaining conscious relationship with the intelligence of the land, the wisdom of the ancestors, the guidance of the spirit world, and the cosmic principles that organise reality according to sacred rather than mechanical laws.

The deletion operates through multiple mechanisms that create what I call the machinery of consciousness reprogramming. Language replacement eliminates the conceptual vocabularies necessary for thinking indigenous thoughts and speaking indigenous realities. Temporal colonisation replaces cyclical, ceremonial time with linear, mechanical time, severing us from the temporal rhythms that once coordinated our lives with cosmic cycles. Spatial colonisation transforms sacred geography into resource extraction sites, eliminating the physical spaces where ancestral instructions were received and transmitted. Memory interruption creates generational trauma patterns that prevent the transmission of indigenous knowledge from elders to youth. Relationship severing destroys the kinship networks—with land, ancestors, spirits, and cosmic forces—through which ancestral instructions flowed.

The Self-Executing Weapon and the Call for Revolutionary Response

The Internal Installation: Becoming Your Own Executioner

The virus speaks your mother tongue, sings your lullabies, quotes your scriptures, and guides your hands as you erase your own extinction. It is not outside of you—it is inside, downloaded, installed, and upgraded. Your mind continues to use indigenous language, but the words now carry colonial meanings. Your traditional ceremonies continue, but they serve colonial functions. Your sacred sites remain sacred, but their sacredness gets measured by colonial standards.

I have witnessed the ultimate achievement of psycho-cosmocide: its transformation of us into the active agents of our own destruction. We become enthusiastic advocates for the very systems that are erasing us. We proudly send our children to schools that will teach them to dismiss indigenous knowledge as primitive superstition. We encourage young people to pursue careers that will make indigenous ways of life impossible. Our communities celebrate infrastructure projects that will destroy our sacred landscapes.

The Tape Measure and Chainsaw: Tools of Self-Destruction

The metaphor of the tape measure reveals the mechanical precision with which psycho-cosmocide operates. The true terror becomes the tape measure by which you measure yourself, adjust, modify, change, and ultimately cut, remove, keep, and dissect according to the measurement. The ultimate terror is not only that your executioner holds the tape measure of your own dissection, but that he gives you the tape measure and chainsaw for your own cutting, transforming you into your own executioner while making you love it, celebrate it, pray for it and to it.

Your consciousness learns to measure itself against colonial standards and finds itself perpetually inadequate. Your language gets measured against the efficiency of colonial languages and deemed obsolete. Your spirituality gets measured against the rationality of colonial religions and dismissed as superstition. The chainsaw of cultural destruction gets placed in your hands, and you use it with more precision than any external coloniser could achieve because you know exactly where to cut to cause maximum damage to your own spiritual anatomy.

The Installation of Synthetic Realities

Psycho-cosmocide does not simply destroy indigenous realities—it replaces them with synthetic simulations that maintain surface resemblance to indigenous life while operating according to entirely colonial principles. These synthetic realities are far more dangerous than obvious cultural destruction because they prevent us from recognising that anything has been lost. Contemporary indigenous identity often represents such synthetic reality—maintaining indigenous names, participating in cultural events, and claiming indigenous heritage while thinking, feeling, desiring, and relating according to patterns that serve colonial rather than indigenous purposes.

The synthetic indigenous person still speaks some indigenous language, but the words carry colonial meanings. They still participate in traditional ceremonies, but the ceremonies serve colonial functions—cultural tourism, political legitimacy, emotional therapy—rather than maintaining cosmic relationships. They still live on indigenous land, but relate to it as property rather than as living ancestor.

The Ultimate Host: Complete Spiritual Death

In our analysis, the end result of successful psycho-cosmocide is your transformation into what I call "the ultimate host of a parasite." You become a lifeless object with no soul, spirit, voice, language, feelings, emotions, purpose, or meaning. Your genes, DNA, blood, heartbeat, breath, and living energy are all now in service of the parasite, and you have no way of knowing that you are a parasite waiting to be deleted permanently.

At its core, psycho-cosmocide achieves what I identify as "the complete and utter deletion of the memory of a life, organism, or species. The memory of existence and existing is deleted." This goes beyond the destruction of particular cultural practices or specific historical knowledge. Psycho-cosmocide erases your fundamental memory of what it means to exist as an indigenous being in a sacred cosmos. When this memory gets successfully deleted, you lose not just your culture but your capacity to imagine what culture could be. The deletion is so complete that you cannot mourn what you have lost because you can no longer remember that it ever existed.

The Global Laboratory and the West Papuan Concentration

Our vision extends beyond Papua to encompass the global reach of this terror. All projects of empire, colonialism, and civilisation carry this terror into you as the colonised, subjugated, dominated, uncivilised, primitive, savage, backward, stupid, dehumanised, and demonised human. Psycho-cosmocide is the standard operating procedure of global civilisation itself, the weapon that every empire deploys to transform you into productive components of colonial systems.

In West Papua, this global terror finds its most concentrated expression, with Indonesians having been tasked with erasing us from the map of land, mind, and soul. The Indonesian occupation serves as a laboratory for testing the most advanced techniques of psycho-cosmocide. Here, the virus has been refined to operate with maximum efficiency—our children learn Indonesian history that begins with Javanese kingdoms, speak Indonesian languages that carry no memory of Papuan cosmology, and aspire to Indonesian dreams that make Papuan ways of life impossible. The genius of the operation is that we experience all of this as our own choice, our own progress, our own liberation from the limitations of traditional life.

The Urgency of Consciousness Archaeology

Psycho-cosmocide now demands both urgent diagnosis and systematic resistance because we are approaching what may be the final phase of indigenous existence on Earth. The current generation of indigenous peoples may be the last who retain any cellular memory of what it means to exist as indigenous beings in sacred relationship with a living cosmos. This resistance cannot be political in the conventional sense because psycho-cosmocide operates below the level of politics, in the realm of consciousness, meaning, and cosmic relationship.

Our theory represents more than academic analysis—it is diagnosis of the unthinkable, recognition of a form of violence so sophisticated that human language barely contains adequate terms for its description. The resistance must be what we call "consciousness archaeology"—your systematic excavation and restoration of your own memory systems that have been deleted by the virus of psycho-cosmocide. This is not academic theory but emergency medicine for dying peoples. It is not intellectual exercise but survival technology for communities undergoing systematic spiritual extermination.

The time for half-measures has passed. The time for working within colonial systems has passed. What remains is the necessity of total resistance to total destruction—the development of indigenous alternatives to colonial existence before the memory of such alternatives disappears forever. Psycho-cosmocide is the final crime of civilisation. Understanding it may be our final opportunity for freedom.

If Psychocosmocide is the invisible virus—the most advanced weapon of total war launched against cosmic reality itself—then the resistance must be equally total: not a reform, not a negotiation, but a complete and fearless rebellion against the illusion of reality that psycho-cosmocide has constructed. This resistance is not political alone—it is metaphysical. It is not merely activism—it is the reawakening of sacred memory. It demands that we abandon the failed ruins of civilisational scripts and embark on a cosmic adventure into a completely new territory of meaning-making, one untouched by the claws of empire, modernity, and mechanised reason. We must create a new reality from the roots—a new writing system, a new sacred language, new ancestral symbols, living calendars, organic systems of time, relationship, emotion, land, food, breath, and spirit—a whole new way of being that renders the spell of psycho-cosmocide powerless. Because what civilisation promised—upliftment of humanity, redemption of the world, harmony with nature—has catastrophically failed. What it delivered instead was technological sophistication in deathcraft: smarter monkeys with shinier machines, inventing ever more precise and soulless weapons for the annihilation of spirit, life, memory, and cosmos. The global civilisational project has not led to grace or interconnectedness, but to the planetary acceleration of mass extinction disguised as progress. Therefore, the antidote cannot be borrowed from the sickness. It must arise from an entirely different dimension—a sacred resurrection born from the deep wells of indigenous knowing, from the eternal tongue of the land, from the voices of the ancestors who still whisper under the concrete. This is not a return to the past. It is the birth of the future before the machine was born.

As a trained anthropologist and theologian, I initially attempted to understand Papua's suffering through conventional academic frameworks. My rigorous scholarly training across multiple disciplines provided me with sophisticated analytical tools for examining colonial processes. However, traditional academic language proved entirely inadequate to capture what I was witnessing: the elegant precision with which an entire people's cosmic reality was being reprogrammed to serve the agenda of their own elimination.

"I spent years writing academic papers about 'cultural preservation' and 'indigenous rights, but how do you write an academic paper about watching your people learn to love their own destruction? How do you footnote the systematic murder of a people's capacity to distinguish between what serves life and what serves death?"

Cultural Preservation and Prophetic Analysis

I defined Psycho-Cosmocide “The Total Deletion of Indigenous Cosmic Memory, Meaning, and Reality”. The concept emerged when I finally abandoned academic conventions and allowed myself to name what I was actually seeing. The term itself—combining "psycho" (mind/soul), "cosmos" (universe/reality), and "cide" (killing)—captures something that no existing academic vocabulary could reach: the deliberate murder of an entire people's relationship to existence itself.

"Once I stopped trying to make my analysis acceptable to academic audiences, I could finally see clearly – that Psycho-cosmocide isn't a political concept or a sociological theory. It's a spiritual diagnosis of what happens when entire peoples are systematically transformed into weapons against their own existence."

This work represents my complete departure from academic conventions in favour of what I call "prophetic analysis"—a form of intellectual work that prioritises truth over acceptability, revelation over respectability, and spiritual accuracy over academic credibility.

I currently lives in exile, where I continues my work as both guardian of ancestral memory and internationally recognised voice for my people's right to exist as Papuans rather than disappear into Indonesian assimilative deletion psycho-cosmocide program.

ACKNOWLEDGMENTS

To the Ancestors: This work begins and ends with gratitude to the countless generations of Papuan ancestors who maintained the sacred fire through 50,000 years of continuous presence on this land. Their wisdom flows through every word, their resistance lives in every warning, their love sustains every hope for liberation.

To the Living Elders: Deep appreciation to the cultural keepers, traditional leaders, and community elders who shared their knowledge, stories, and guidance. Special recognition to those who risk their lives daily by simply existing as Papuans and maintaining traditional practices under occupation.

To the Fallen: Honour to all Papuans who have died resisting occupation—from those who fought the early colonial invasions to contemporary freedom fighters, from cultural activists to ordinary people whose only crime was loving their homeland. Their sacrifice makes this testimony possible.

To the International Solidarity Community: Gratitude to scholars, activists, and organisations worldwide who have documented West Papua's struggle when local voices were silenced. Particular acknowledgment to researchers like Jan Pouwer, David Webster, John Saltford, and others whose academic work provides crucial historical documentation.

To the Pacific Family: Recognition of the Pacific Islands Forum, Melanesian Spearhead Group, and Pacific Island nations who have consistently supported West Papuan self-determination despite enormous diplomatic pressure. Special appreciation to Papua New Guinea for providing refuge and solidarity.

To the Spiritual Community: Acknowledgment of Indigenous knowledge keepers worldwide who understand that this struggle extends beyond politics to the realm of sacred resistance against forces that seek to eliminate Indigenous ways of being human.

To MilineXus: Deep appreciation for the theoretical framework of "four atlases of deletion" that provided crucial language for understanding the systematic nature of Papuan erasure.

To the Readers: Gratitude to all who receive these warnings with open hearts and committed spirits, who understand that reading creates responsibility and that witnessing demands action.

To the Land Itself: Ultimate appreciation to West Papua—the mountains, forests, rivers, and sacred sites that continue to sustain Papuan life despite centuries of assault. The land remains the first teacher and final sanctuary.

Acknowledgment of Sacred Intellectual Influences

Honouring the Ancestral Architects of Resistance, Memory, and Cosmic Restoration

The concept of Psycho-Cosmocide—the total, invisible extermination of Indigenous cosmologies through epistemic, spiritual, linguistic, and symbolic violence—did not emerge in isolation. Though rooted in the pain and prophetic insight of the Papuan experience, it is also nourished by the blood, breath, and brilliance of great thinkers, freedom fighters, and knowledge keepers from Indigenous, Black, and colonised communities worldwide. This sacred framework stands on their shoulders and sings through their echoes.

I offer deep reverence to Dr. Marie Battiste, the Mi'kmaq scholar-warrior whose concept of ‘Cognitive Imperialism’ clarified that colonisation is psychological and linguistic as well as geographic and political. She demonstrated that denying one's language, worldview, and cultural legitimacy is a form of spiritual suffocation executed through educational systems, legal regimes, and curriculum frameworks that privilege only one cosmology. Her teachings revealed to me that our oppressors not only kill, but also define what life and knowledge are allowed to exist. This sacred clarity inspired my articulation of Psycho-Cosmocide as a deeper metaphysical diagnosis of colonial violence.

I owe a language of inner fire to Frants Fanon, whose writings in The Wretched of the Earth and Black Skin, White Masks illuminated the psychic disintegration that colonisation implants in the minds of the oppressed. Fanon taught us that colonisation is not just about the occupation of land but also the mutilation of the colonised subject's sense of self. His voice reverberates in every sacred diagnosis within this codex.

I also owe a debt of gratitude to Dr. Marimba Ani, one of the most profound and courageous African philosophers of our time. Her naming of the Maafa (the Great Disaster) and her monumental work, Yurugu: An African-Centered Critique of European Cultural Thought and Behavior offered a philosophical demolition of Eurocentric thought, logic, and ontology. Her critique reveals the spiritual and moral void of Western civilisation and its pathological drive for domination. Her insight fully aligns with the concept of Psycho-Cosmocide as a cosmic rupture—a severing from the sacred that must now be healed by memory and spirit.

Steve Biko's fearless declaration that "the most powerful weapon in the hands of the oppressor is the mind of the oppressed" forms a cornerstone of this work. Biko diagnosed the deep mechanics of psychological colonisation and offered a revolutionary path to reclaiming the mind as sacred territory. His legacy is political and cosmological.

We honor Ngũgĩ wa Thiong’o, whose call to decolonise the mind ignited a global awakening to the power of language. He reminds us that every return to indigenous language is a return to the womb of spirit. His vision of language as a living cosmology has shaped my belief that we must reverse psycho-cosmocide through sacred writing, ancestral speech, and new metaphysical architecture.

To Linda Tuhiwai Smith, whose ‘Decolonising Methodologies’ taught us that knowledge is political and that research has long served as a vehicle for colonial control. She gave us permission to imagine knowledge systems rooted in love, ceremony, and land-based epistemologies. Her work affirms that we must not only dismantle but also rebuild.

I would also like to acknowledge Albert Memmi, author of ‘The Coloniser and the Colonised’. His precise articulation of the mutual pathology of empire revealed the hidden sickness within both the oppressor and the oppressed. His work confirmed that the coloniser depends on the inferiority of the colonised and that liberation begins when the colonised reject the need for recognition.

To Malcolm X, whose fire of self-definition, truth-telling, and spiritual sovereignty continues to illuminate the path. He did not merely discuss race; he exposed the operating system of civilisation that masquerades as universal reason. His call to mental, cultural, and spiritual liberation remains one of the most potent foundations of Psycho-Cosmocide.

To Bernard Narokobi, philosopher of The Melanesian Way, whose gentle yet formidable teachings provided a metaphysical blueprint for Papuan and Melanesian dignity, rooted in land, relationships, and moral balance. He declared that Papua need not become the West; it must remember itself.

To Arnold Ap, a Papuan cultural guardian, musician, and martyr, whose voice, songs, and resurrection of Papuan identity cost him his life. He was not killed for weapons, but for memory. He proved that, in a world ruled by psycho-cosmocide, remembering is rebelling. His legacy is carved into every line of this book.

Eddie Koiki Mabo's name alone became a weapon against the lie of Terra Nullius. He reminded Australia—and all settler colonies—that the land remembers. History cannot be rewritten over sacred geography. His resistance was legal, yes, but more importantly, it was spiritual. He stands as a guardian of ancestral truth.

To Epeli Hau‘ofa, author of ‘We Are Oceania’, whose poetic vision gave voice to the vast soul of Pacific indigeneity. His work re-mapped the region, viewing it not as fragmented islands, but as a sacred ocean of memory, language, and spiritual interconnection. His writings are a canoe for cosmic return.

To the unnamed elders, the grandmothers who whispered forbidden stories and the children who still dream in the broken grammar of the empire but feel the land's pull—you are the hidden philosophers and sacred keepers. You are the reason this book exists. You are not footnotes—you are fire.

The theory of Psycho-Cosmocide is not merely an intellectual framework. It is a sacred scream. A cosmic lament. It is a final mirror held up to a collapsing world. It is also a seed for the rebirth of meaning, memory, and humanity beyond the machinery of empire. This book carries the sorrow of interrupted songs, but it also gives birth to the resurrection of cosmic languages yet to be fully spoken.

To all those whose fire lit this path, I offer not only acknowledgment, but also allegiance.

THE FLAME THAT DID NOT DIE

In Honor of the Warriors of OPM–TPNPB

The OPM-TPNPB warriors are not merely fighters—they are the sacred guardians of Papuan memory, the last carriers of uncolonized consciousness who chose the jungle over assimilation and bullets over betrayal. When the "virus of Psycho-Cosmocide" spread across Papua—transforming children's dreams into screens and ancestral names into statistics—not all Papuans surrendered. The warriors of Organisasi Papua Merdeka (OPM) and Tentara Pembebasan Nasional Papua Barat (TPNPB) fled to the mountains, rivers, and swamps not in fear, but in fidelity to memory itself. They were hunted not for posing military threats, but for being "the final carriers of the sacred disease of Papuan remembrance." Each drop of their blood became a paragraph in the story Jakarta tried to delete. Each jungle trail they walked became sacred script written in sacrifice. While cities downloaded Indonesian software, these warriors uploaded ancestral fire. While schools taught forgetting, they became walking libraries of what must not die. Their resistance transcends politics—it is cosmological warfare against the murder of meaning itself.

Their victory is not measured in territory conquered but in memory preserved, identity defended, spirit unbroken. They fight not for political autonomy but for ontological survival—refusing terms of existence that require Papua's soul to die. "Death is not defeat when it fertilizes the soil of memory." Every fallen warrior becomes a seed, every martyred leader a constellation guiding future resistance. They are proof that not all Papuans died spiritually.

The world misunderstands them as outdated obstacles to peace. But they are the bridge between what Papua was and what Papua will become when the machinery of extinction breaks down. Their sacrifice keeps the portal open between the deleted world and the world that might yet be resurrected. The flame burns eternal in the deepest forests where ancestors watch. Every reader becomes a soldier in their army, every rememberer a guardian of their flame. The war continues in every Papuan heart that refuses to forget, in every voice that says "Papua" when the world demands silence. "We are the children of your refusal to surrender. We are the guardians of the flame you kept burning in the deepest darkness. “The Morning Star may be banned from flagpoles, but it flies forever in the forest where they made their stand. The flame that did not die.

The sacred vow

Until that day comes, we carry your flame.

We speak your names when others whisper Indonesian aliases.

We remember your sacrifice when others celebrate development projects.

We honor your choice when others question your methods.

We are the children of your refusal to surrender.

We are the inheritors of your uncompromising love.

We are the guardians of the flame you kept burning in the deepest darkness.

The Morning Star may be banned from flagpoles, but it flies forever in the forest where you made your stand. The name Papua may be deleted from official documents, but it echoes in every gunshot fired for memory, every prayer whispered for the fallen, every child born who will one day ask: "Who were the warriors who refused to let us disappear?"

We will tell them: They were us. They are us. They will always be us.

The flame that did not die.

CALL TO ACTION

For Readers Worldwide

Educate Yourself: This book provides foundation knowledge, but the learning must continue. Visit the websites listed in our contact section to stay informed about ongoing developments in West Papua.

Share These Warnings: Every person who reads this testimony becomes responsible for ensuring it reaches others. Share excerpts, recommend the book, discuss its contents with friends, family, and colleagues.

Support Indigenous Rights: Connect with Indigenous rights organisations in your own region. The struggle for Papuan survival is part of a global movement for Indigenous peoples' right to exist.

For Academic and Professional Communities

Include West Papua in Curricula: Educators should incorporate West Papuan history and contemporary struggles into courses on human rights, international law, decolonisation, and Indigenous studies.

Conduct Ethical Research: Scholars working on West Papua should ensure their research serves Papuan communities rather than merely advancing academic careers. All research should be conducted with Indigenous consent and guidance.

Professional Advocacy: Use your professional platforms to raise awareness about West Papua. Write articles, organise conferences, invite Papuan speakers to events.

For Policy Makers and Government Officials

Diplomatic Recognition: Work toward international recognition of West Papua's right to genuine self-determination through proper referendum conducted under international supervision.

Economic Pressure: Support divestment from corporations operating in West Papua without Indigenous consent, particularly those involved in resource extraction.

Refugee Support: Advocate for appropriate support and protection for West Papuan refugees and asylum seekers.

For Spiritual and Religious Communities

Sacred Solidarity: Understand that West Papua's struggle involves not only political and economic justice but also the preservation of sacred relationships between people, land, and spirit.

Prayer and Ceremony: Include West Papua in prayers, ceremonies, and spiritual practices. The battle for Papuan survival requires spiritual as well as political support.

Interfaith Action: Build alliances across religious traditions to support Indigenous rights and environmental protection.

Digital Actions

Leave Reviews: Share your response to this book on Amason, Goodreads, and other platforms. Help others discover these crucial warnings.

Social Media Amplification: Use hashtags #FreeWestPapua, #PapuanLivesMatter, and #IndigenousRights to amplify Papuan voices online.

CONTACT AND SUPPORT INFORMATION

For West Papua Advocacy and Support

Global Advocacy Platforms

- Free West Papua Campaign: www.freewestpapua.org

- West Papua Campaign USA: www.wpc-usa.org

Coalitions & Support Networks

- Merdeka West Papua Support Network: www.papua-merdeka.org

- Papua Partners: www.papuapartners.org

Political & Legal Movements

- United Liberation Movement for West Papua (ULMWP): www.ulmwp.org

- International Parliamentarians for West Papua (IPWP): www.ipwp.org

- International Lawyers for West Papua (ILWP): www.ilwp.org

Human Rights & Research Organisations

- Tapol: www.tapol.org

- Aliansi Masyarakat Adat Nusantara (AMAN): www.aman.or.id

The Sacred Responsibility

Remember: You cannot unknow what you now know. You cannot unfeel what you have felt while reading these warnings. You cannot return to comfortable ignorance about the systematic deletion of an ancient people.

The fire that refuses to die in Papua's spirit must also refuse to die in yours. These 300 warnings call you to become part of the sacred resistance—not merely a reader, but a guardian of memory, a carrier of flame, a voice for those fighting to survive.

The future of West Papua depends not only on Papuans themselves, but on a global community willing to remember, to witness, and to act. Your response to this book becomes part of that story.

The warnings have been issued. The testimony has been given. The sacred fire has been passed to you.

What will you do with it?

ABOUT THE KURUMBI WONE SERIES

The Sacred Meaning

Kurumbi Wone is a sacred ancient phrase from the Lani people of the Papuan highlands, one of the largest tribes of New Guinea Island. This series emerges from the deepest wells of Indigenous wisdom to address humanity's greatest crisis—the systematic deletion of ancient peoples and their sacred knowledge.

Kurumbi means "warning before something bad happens"—not merely prediction, but prophetic transmission from those who hold the ancient sight, who can perceive the spiritual forces moving beneath surface events.

Wone represents the cornerstone of Lani cosmology. It is not a word, not knowledge, not information—but one of the four fundamental Logos of the Lani people. Wone as Logos is the fundamental principle upon which life is understood, explained, and blueprinted. It is the underlying structure that brings forth, sustains and gives meaning to the cosmos itself.

The Series Vision

The Kurumbi Wone Series operates at the intersection of Indigenous cosmology and contemporary crisis under the collective title: 'Kurumbi Wone Series of Civilisational Psycho-Cosmocide: A Prophetic Canon of Indigenous Extinction and Survival—offering both warning and rebirth. This first volume, Papuan Tragedy, documents the systematic destruction. Future volumes will explore more under the collective title: 'Kurumbi Wone Series of Civilisational Psycho-Cosmocide: A Prophetic Canon of Indigenous Extinction and Survival.

Why This Framework Matters

By grounding this work in Lani cosmology, we assert that Indigenous peoples are not merely victims of historical tragedy, but carriers of fundamental wisdom about the nature of existence itself. The warnings contained in this volume emerge not from political analysis alone, but from Wone—from the deep structures of reality that Western civilisation has forgotten.

The tragedy of West Papua represents more than territorial occupation—it threatens the very Logos through which sacred relationship is maintained. The warnings that follow are Kurumbi transmitted through Wone: prophetic sight emerging from cosmic principle.

This is more than literary series—it is spiritual technology for survival, preservation of Wone (Logos) itself against forces that seek to reduce all existence to commodity and control.

References

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Bone, R. C., Jr. (1959). The dynamics of the Western New Guinea (Irian Barat) problem. Cornell University Modern Indonesia Project.

Coulthard, G. S. (2014). Red skin, white masks: Rejecting the colonial politics of recognition. University of Minnesota Press.

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Narokobi, B. (1980). The Melanesian Way. Institute of Papua New Guinea Studies.

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Journal Articles

Albinski, H. S. (1961). Australia and the Dutch New Guinea dispute. International Journal, 16(4), 358-382. https://doi.org/10.2307/40198750

Bhatnagar, A. K. (1951). West New Guinea. India Quarterly, 7(2), 162-174. http://www.jstor.org/stable/45067731

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Bone, R. C. (1964). The international status of West New Guinea until 1884. Journal of Southeast Asian History, 5(2), 150-180. https://doi.org/10.1017/s0217781100000983

Derkach, N. (1965). The Soviet policy towards Indonesia in the West Irian and the Malaysian disputes. Asian Survey, 5(11), 566-571.

Gietselt, D. (1989). The Indonesianisation of West Papua. Oceania, 59(3), 201-221. https://doi.org/10.1002/j.1834-4461.1989.tb02322.x

Gruss, D. (2005). UNTEA and West New Guinea. Max Planck Yearbook of United Nations Law Online, 9(1), 197-226. https://doi.org/10.1163/138946305775160447

Kelly, C. M. (1944). Catholic missions in New Guinea. Studies: An Irish Quarterly Review, 33(132), 535-542. http://www.jstor.org/stable/30100046

Khan, A. A. (1957). The tussle about West New Guinea. Pakistan Horison, 10(3), 166-171. http://www.jstor.org/stable/41392317

Kim, J. (2002). U.S. covert action in Indonesia in the 1960s: Assessing the motives and consequences. Journal of International and Area Studies, 9(2), 63-85.

King, J., & Johnson, A. P. (2019). West Papua exposed: An abandoned non-self-governing or trust territory. Griffith Journal of Law & Human Dignity, 6(2), 73-101.

Kogoya, Y. (2018). I did not choose to come here and I have no say in whether I stay or leave this planet. PhilPapers. https://philpapers.org/rec/KOGIDI

Kogoya, Y. (2019). Metaphysics of a hero: Egianus Kogoya. PhilArchive. https://philarchive.org/rec/KOGMOA

Kogoya, Y. (2020). Indonesian racism and Pacific politics. Pacific Media Centre Archive, AUT University.

Leyser, J. (1963). Dispute and agreement on West New Guinea. Archiv Des Völkerrechts, 10(3), 257-272.

Moretti, D. (2012). Gold, tadpoles and Jesus in the manger: Mythopoeia, colonialism and redress in the Morobe Goldfields in Papua New Guinea. Journal of the Polynesian Society, 121(2), 150-180. https://doi.org/10.15286/jps.121.2.150-180

P. M. K. (1944). A note on New Guinea: I--History and economic development. Bulletin of International News, 21(7), 251-257. http://www.jstor.org/stable/25643593

Pouwer, J. (1999). The colonisation, decolonisation and recolonisation of West New Guinea. The Journal of Pacific History, 34(2), 157-179. https://doi.org/10.1080/00223349908572900

Saltford, J. (2000). United Nations involvement with the Act of Self-Determination in West Irian (Indonesian West New Guinea) 1968 to 1969. Indonesia, 69, 71-92. https://doi.org/10.2307/3351277

Sollewijn Gelpke, J. H. F. (1993). On the origin of the name Papua. Bijdragen Tot De Taal-, Land- En Volkenkunde, 149(2), 318-332. https://doi.org/10.1163/22134379-90003129

Umetsu, H. (2006). Australia's actions towards accepting Indonesian control of Netherlands New Guinea. The Journal of Pacific History, 41(1), 31-47. https://doi.org/10.1080/00223340600652318

van der Kroef, J. M. (1962). Toward "Papua Barat." The Australian Quarterly, 34(1), 17-29. https://doi.org/10.2307/20633760

van der Veur, P. W. (1962). West Irian: A new era. Asian Survey, 2(8), 1-8.

van der Veur, P. W. (1964). The United Nations in West Irian: A critique. International Organisation, 18(1), 53-73. https://doi.org/10.1017/s0020818300000369

Vandenbosch, A. (1976). Indonesia, the Netherlands and the New Guinea issue. Journal of Southeast Asian Studies, 7(1), 102-118. https://doi.org/10.1017/s0022463400010298

Webster, D. (2013). Self-determination abandoned: The road to the New York Agreement on West New Guinea (Papua), 1960-62. Indonesia, 95(1), 9-24. https://doi.org/10.1353/ind.2013.0006

Book Chapters

"Nature's boundless multitude of forms"? (2016). In Racial science and human diversity in colonial Indonesia (pp. 147-174). https://doi.org/10.2307/j.ctv9hj794.13

News Articles and Media Publications

Kogoya, Y. (2019, December 1). West Papua's colonial fate - UN 'New York Agreement'. Asia Pacific Report. https://asiapacificreport.ns

Kogoya, Y. (2020, March 15). 60 years ago, Indonesia invaded West Papua with guns. 60 years later, they're still ruling with guns. Asia Pacific Report. https://asiapacificreport.ns

Kogoya, Y. (2021, August 17). Indonesia's 76th independence: What about West Papua? SBS News Australia. https://www.sbs.com.au

Kogoya, Y. (2022, February 14). How colonial puppeteer Indonesia uses 'autonomy' to disempower Papuans. Asia Pacific Report. https://asiapacificreport.ns

Kogoya, Y. (2022, December 1). Where is West Papua now? RNS Pacific. https://www.rns.co.ns/international/pacific-news/480255/where-is-west-papua-now

Kogoya, Y. (2023, November 11). Capturing the mind: Anatomy of a Papuan genocide. Jubi (West Papua News). https://en.jubi.co.id

Reference Works and Encyclopedias

Encyclopædia Britannica. (n.d.). New Guinea. Encyclopædia Britannica. https://www.britannica.com/place/New-Guinea

Websites and Digital Sources

Content, A., & westpapua2. (2021, June 27). Before West Papua got its name: History. West Papua Diary. https://westpapuadiary.com/before-west-papua-got-its-name-history/

History of Netherlands New Guinea/Irian Jaya/West Papua. (n.d.). http://vanderheijden.org/ng/history.html

Government and International Organisation Reports

Amnesty International. (2018). Don't bother, just let them die: Killing with impunity in Papua. Amnesty International Publications.

Human Rights Watch. (2021). Last hope: The need for investigation of abuses in Papua. Human Rights Watch.

United Nations. (1969). Report of the United Nations Representative for the West Irian Plebiscite to the Secretary-General regarding the Act of Free Choice in West Irian (UN Doc. A/7723).

Archival Sources

UN Security Force (UNSF) documents on West New Guinea administration and transition.

International Parliamentarians for West Papua - Melinda Janki legal analysis on self-determination under international law.

CONTEMPORARY DIGITAL SOURCES

Free West Papua Campaign. (2024). Campaign resources and documentation. https://www.freewestpapua.org

International Parliamentarians for West Papua. (2024). Parliamentary statements and resolutions. https://www.ipwp.org

United Liberation Movement for West Papua. (2024). Official statements and political documents. https://www.ulmwp.org

Note on Sources

This chapter draws extensively from peer-reviewed academic journals, UN archival documents, and contemporary legal analysis to provide documented evidence of systematic violations of international law and indigenous rights. The sources span multiple disciplines—political science, international relations, anthropology, history, and legal studies—providing comprehensive documentation of the events described. Special attention has been given to primary sources and eyewitness accounts, particularly UN documents and reports from officials directly involved in the events described.

The extensive citation of academic sources serves not merely for scholarly credibility, but as legal evidence supporting the thesis that West Papua's current status results from documented violations of international law rather than legitimate self-determination. Each major claim in this chronological account is supported by multiple independent sources, creating an irrefutable record of systematic injustice that continues to this day.

GLOSSARY OF TERMS

Sacred and Diagnostic Terminologies from "Papuan Tragedy"

HISTORICAL TERMS

Act of Free Choice (1969): The fraudulent referendum conducted by Indonesia that claimed to determine West Papuan wishes regarding political status. Only 1,026 hand-picked representatives voted under military coercion, unanimously choosing integration with Indonesia.

Morning Star Flag: Symbol of West Papuan independence, officially raised on December 1, 1961, alongside the Dutch flag. Banned under Indonesian rule, its display remains an act of political resistance.

New York Agreement (1962): The international agreement that transferred West Papua from Dutch to Indonesian control via temporary UN administration, promising an act of self-determination by 1969.

OPM (Organisasi Papua Merdeka): Free Papua Movement, founded in 1965 as the primary independence organisation, combining political advocacy with armed resistance.

Pembangunan: Indonesian term for "development" used to justify resource extraction, transmigration, and cultural assimilation in West Papua.

Trikora: Sukarno's "Three-fold Command" issued December 19, 1961, threatening military force against West Papuan self-determination.

UNTEA: United Nations Temporary Executive Authority that administered West Papua from October 1962 to May 1963 during transition from Dutch to Indonesian control.

West Papua: Name chosen by Papuan leaders in 1961 for their emerging nation; also refers to the western half of New Guinea island currently under Indonesian occupation.

KOGOYA'S CORE DIAGNOSTIC TERMS

The Central Concept

Psycho-Cosmocide: The destruction of an entire people's way of understanding reality, their spiritual worldview, and their cosmic relationship with creation. A new revolutionary term combining "psycho" (mind/soul), "cosmos" (universe/reality), and "cide" (killing).

Civilisational Psycho-Cosmocide: The broader Western civilisational project that systematically destroys indigenous consciousness worldwide through "modernisation," "development," and "progress."

Four Atlases of Deletion: Theoretical framework developed by milineXus describing systematic erasure of: (1) Land, (2) Culture, (3) Metaphysics, and (4) Space-Time Psycho-Cosmocide.

Sacred Lani Cosmological Terms

Kurumbi: Sacred Lani term meaning "warning before something bad happens"—prophetic transmission from those who hold ancient sight and can perceive spiritual forces beneath surface events.

Wone: Sacred Lani term representing one of the four fundamental Logos—the underlying cosmic principle upon which existence is structured, understood, and maintained. Not a word or knowledge, but the cosmic Logos itself.

Wonequilibrium: Sacred state of balance between land, culture, spirit and cosmos that characterised traditional Papuan existence before systematic deletion.

Kurumbi Wone: The sacred ancient phrase meaning prophetic warnings transmitted through cosmic Logos—the framework for this entire book series.

DEATH AND EXTINCTION METAPHORS

Extinction with permission slip: Cultural death disguised as voluntary choice and legal process.

Death certificate (for diplomas): Educational credentials that certify the successful killing of indigenous identity.

Funeral in disguise: Celebrations and development projects that are actually ceremonies marking cultural death.

Managed extinction: Systematic elimination administered through bureaucratic processes rather than violence.

Planned extermination: Deliberate, calculated destruction designed to appear as natural progress.

Cremation with signature: Burning away indigenous culture through signed agreements and policies.

Curated corpse: Being preserved in museums and archives while being dead as a living culture.

The Archive of Oblivion: History's vault that becomes a mausoleum where indigenous culture is embalmed but severed from living community.

Spreadsheet smooth extinction: Cultural death processed through bureaucratic efficiency.

Administrative erasure: Elimination through paperwork and official processes.

Bureaucratic burial: Being buried alive under layers of institutional procedures.

COLONIAL MECHANISMS

Parasitic Colonialism: Colonialism that operates by infecting the host from within rather than external domination.

The Parasite Model: Colonial methodology involving: (1) Infecting imagination with images of savagery, (2) Replacing self-understanding with foreign myths, (3) Enslaving land and body once mind is captured.

Recombinant parasitic hosts: Indigenous leaders whose minds have been reprogrammed to serve colonial interests while believing they serve their people.

Foreign software: Colonial thinking patterns and values installed in indigenous minds.

Engineered forgetting: Systematic, calculated erasure of memory through designed processes.

Systematic reprogramming: Methodical replacement of indigenous consciousness with colonial consciousness.

The Ultimate Host: Complete spiritual death where you become "a lifeless object with no original ancestral spirit, voice, language, feelings, emotions, purpose, or meaning."

Colourful Chains: "Colonisers design execution chains so colourful that Papuans mistake them for rare rainbow jewellery."

EDUCATIONAL AND RELIGIOUS VIOLENCE

Cathedrals of deletion: Churches that function as sites where indigenous spirituality is systematically erased.

Cultural death camps: Schools designed to kill indigenous culture while appearing to educate.

The School of Extinction: Educational institutions functioning as "ancestral euthanasia."

Instruments of slow-motion cultural death: Institutions that gradually destroy culture over generations.

Execution chambers: Classrooms where indigenous knowledge and identity are killed.

Colonial altar: Sacred sites transformed into portals for ancestral deletion.

Baptism into oblivion: Religious conversion that erases rather than saves the soul.

The Gospel of Sleep: Christianity functioning as "colonial hypnosis in sacred disguise."

LANGUAGE AND MEMORY DESTRUCTION

Linguistic genocide: The deliberate murder of indigenous languages as a form of cultural extermination.

Soul murder: Killing the spiritual essence of a people through destroying their language.

Memory assassination: The targeted killing of collective memory and ancestral knowledge.

Ancestral euthanasia: The "mercy killing" of traditional knowledge presented as helping people move forward.

Syllable murder: The killing of sacred words and sounds that carry spiritual power.

Alphabet engineered to overwrite: Writing systems designed to replace rather than preserve indigenous knowledge.

The Dialect of Deletion: Speaking fluently in languages designed to erase ancestral memory.

Memory as Battlefield: "The mind was the first battlefield. The school, the first weapon."

SPIRITUAL VIOLENCE AND COSMIC SEVERING

Spiritual colonisation: The conquest and occupation of people's relationship with the divine.

Cosmic severing: Cutting people off from their spiritual connection to the universe.

Divine substitution: Replacing indigenous gods with colonial religious figures.

Sacred desecration: The deliberate violation and destruction of holy sites and practices.

Deicide through language death: Killing gods by destroying the languages through which they speak.

The Severed Covenant: Breaking the sacred relationship between people and their living landscape.

Cosmic Surgical Removal: "The Papuan cosmic mind, dreams, and imagination have been surgically extracted and exiled into civilisation's dungeon."

Space-Time Deletion: The annihilation of Indigenous concepts of time, reciprocity, and community through bureaucratic control.

IDENTITY TRANSFORMATION AND POSSESSION

Echo existence: Living as a faded repetition of what you once were, with form but no substance.

Cultural zombification: When people retain their physical appearance and cultural forms but lose the spiritual essence and meaning that made them truly alive.

Cultural amputation: The surgical removal of cultural identity and connection.

Identity theft: Stealing someone's sense of self and replacing it with a foreign identity.

Self-erasure: Being programmed to delete your own cultural identity.

Repackaging for empire: Transforming indigenous people into forms useful for colonial purposes.

Genetic deformation: The fundamental alteration of indigenous leadership DNA to serve colonial interests.

The Final Stage of Possession: "The final conquest is not land—it is forgetting that you were conquered."

Possession by forgetting: Being controlled by the inability to remember who you are.

TECHNOLOGICAL AND DIGITAL CONTROL

Digital deletion: Using technology to systematically erase indigenous presence and knowledge.

Algorithmic colonialism: Computer systems that process indigenous reality according to colonial logic.

Simulation as reality replacement: Creating fake digital versions that replace authentic cultural experience.

Portal to everywhere except home: Technology that connects you globally while disconnecting you from your roots.

Upgrading into oblivion: Technological "progress" that actually leads to cultural death.

The Digital Death: "Papua is being re-configured into a creature no longer recognisable either by the gods or demons."

SYSTEMIC OPERATIONS

The Machine of Oblivion: The entire systematic apparatus designed to make indigenous peoples disappear.

Engine of extraction: A system designed to extract value while destroying the source.

Commodity transformation: Turning sacred beings into economic objects.

The Industry of Disappearance: Development industries operating as sophisticated machinery of cultural extinction.

Synthetic Realities: Fake indigenous identities that maintain surface resemblance while operating according to colonial principles.

PSYCHOLOGICAL AND ONTOLOGICAL STATES

Ontological Exile: Being cut off from the fundamental systems of meaning that define who you are as a person and people.

Metaphysical Homelessness: Losing your spiritual home—the sacred coordinates that connect you to land, ancestors, and cosmic purpose.

Sacred Exile: Being spiritually homeless while physically present on your land—"orbiting the void of forgetting."

Spiritual schizophrenia: Having your soul split between indigenous and colonial realities.

Consciousness as battleground: The mind becoming the primary site of colonial warfare.

Ontological Ghostliness: Contemporary Papuans existing as living spectres—present but unrecognised, speaking but unheard.

Cosmic Existential Homelessness: "The loss of a home for the soul, spirit, dream, imagination, desire, wish, symbols, language, songs, dance, colors, meaning, purpose, will power, to live, to be."

WARFARE AND RESISTANCE CONCEPTS

Invisible war: Cultural warfare that operates through apparently peaceful means.

The Soft Battlefield of Consciousness: "There is no battlefield. Only classrooms, pulpits, and cameras."

Weaponised Benevolence: Using apparently helpful institutions to destroy cultural foundations.

Contracted Extinction: "They don't kill directly—they contract extinction through invisible agents."

The Mirror of the Enemy: When "the enemy no longer looks foreign. He wears Papua's face."

Self-Colonisation: The final stage where colonised become indistinguishable from colonisers while maintaining indigenous appearance.

MODERNITY AND PROGRESS DECEPTIONS

The Disguise of Modernity: "What Papua calls progress is extinction with a permission slip."

Extinction as Evolution: Making genocide presentable—cultural death disguised as progress.

Tailored Suffocation: Taking pride in modern achievements while remaining unconscious of their cost in ancestral connection.

Self-Managed Funeral: Papuans programmed to celebrate heritage destruction as evidence of sophistication.

Progress as Eulogy: "They call concrete progress while mourning in silence."

COMMODIFICATION AND SPECTACLE

Sacred as Spectacle: Cultural commodification that creates preservation illusions while accelerating extinction.

Sacred Extraction: Traditional practices surgically removed from sacred contexts and repackaged as entertainment.

Vampiric Appreciation: Cultural vampirism operating through language of appreciation and preservation.

Curated Extinction: Papuans becoming "the curated corpse of their own history."

Honoured Annihilation: Commodification presented as honor while systematically preventing cultural transmission.

CHILDREN AND GENERATIONAL WARFARE

The Sacrificed Children: "When Papuan children cannot say our name, the mind of our nation is extinct."

Children as Carriers of Extinction: "Our children are the most effective deletion code."

Voluntary Future Surrender: Parents willingly delivering children to institutions designed to sever ancestral connections.

Educated Destroyers: Educated children becoming most effective agents of cultural destruction.

Broken Transmission: When cultural transmission breaks and culture enters final extinction phase.

Portal of Destiny: "Papuan children are the portal of the past and future, if we fail them, we fail everything."

HOLOCAUST AND GENOCIDE TERMINOLOGY

The Psycho-Holocaust: "This is not genocide. It is the programmed deletion of Papua's body, mind and spirit."

Contemporary Holocaust Uniforms: "The holocaust wears business suits, academic robes, clerical collars, and smiling badges."

Systematic Soul Deletion: Not slaughtering but redesigning to forget, not shackling but systematising.

Mentor Exterminators: Exterminators becoming mentors who genuinely believe they help victims.

Unconscious Evil Supremacy: "The devil that knows he is the devil is better than the devil that doesn't know he is devil."

RESISTANCE AND HOPE TERMS

Sacred Resistance: Opposition that operates through spiritual rather than political means.

Fire Bearers: Those who carry the sacred flame of traditional knowledge.

Flame Guardians: People responsible for protecting and preserving sacred fire.

Sacred Becoming: The process of transforming into what your people need for survival.

Resurrection Scripture: Words that have the power to bring the dead culture back to life.

Living Embodiment of What Refuses to Die: Becoming the physical manifestation of indestructible cultural essence.

The Sacred Atlas Within: "The last map is not on paper—it is under the skin."

Password to Resurrection: "Our names must be either the password to resurrection or deletion."

Memory as Activation: Not just documentation but spiritual technology for survival.

ULTIMATE WARNINGS AND PROPHECIES

The Last Word of the First People: "We are the last word of the first people and first word of the last people."

The Final Gate: This generation as guardians standing between cultural life and death.

The Sacred Ultimatum: "Remember or perish."

The Death Knell: "This is not a warning. This is the death knell."

Humanity's Final Test: "If you let West Papua die, your humanity is a lie."

The Final Mirror: "Papua is not the periphery of civilisation—she is its final mirror."

Cosmic Catastrophe: When sacred words are forgotten, mountains lose spiritual significance and become mere geological matter.

TEMPORAL AND SPATIAL CONCEPTS

Cosmic Time vs. Colonial Time: The difference between eternal, ceremonial time and linear, mechanical time.

Sacred Geography: Understanding landscape as living scripture connecting earth to sky.

Territorial Geometry: Colonial technology that carves cosmic totality into owned territories.

The Original Atlas of Existence: 50,000 years of cosmic wisdom systematically being deleted.

Eternal Calendar of Wone: The cosmic rhythm inscribed in natural cycles versus Western calendars.

PARASITIC AND VIRAL METAPHORS

The Alphabet Virus: Writing systems that rename sacred into secular and delete original nomenclature.

Civilisational Virus: The infection that arrived with European contact in 1511.

Trade Virus: Early commercial relationships that introduced commodity consciousness to sacred exchange.

The Parasite That Wears Your Brother's Face: Indigenous leaders reprogrammed to serve colonial interests.

Parasitic Reprogramming: "Once the parasite reprograms that inner sacred map, we are no longer us."

This comprehensive glossary reveals Kogoya's revolutionary diagnostic framework for understanding how modern colonialism operates through apparently benevolent systems to achieve complete elimination of indigenous peoples while making that elimination appear as progress, choice, and salvation. These terms collectively form a new vocabulary for naming previously unnamed forms of spiritual and cultural violence operating in the contemporary world.

Appendix:

Complete Chronological Timeline of New Guinea and West Papua

Ancient Period

- 50,000-40,000 BCE: First human settlement by Melanesian peoples

- 7,000 BCE: Development of sedentary agriculture with swamp drainage

- 5,000 BCE: New Guinea separated from Australian mainland

Early Historical Contact

- 2nd Century CE: First mention by Greek geographer Claudius Ptolemy as "Labadios"

- 6th-7th Century: Chinese and Srivijaya Kingdom trade relations

- 13th-15th Century: Majapahit Empire conquers parts of Papua

- Early 16th Century: Islamic Tidore Kingdom establishes control, "papa-ua" name emerges

European Contact Period

- 1509: Portuguese visit Melaka

- 1511: First European sighting by Portuguese captains Antonio d'Abreu and Francesco Serrano

- 1526-1527: First European landing by Portuguese Governor Jorge de Meneses

- 1528: Spanish navigator Alvaro de Saavedra names it "Isla de Oro" (Island of Gold)

- 1545: Spanish Captain Ynigo Ortis de Retes names it "Nueva Guinea"

- 1602: Dutch East India Company (VOC) begins operations

- 1605: First Dutch expedition searches for gold

- 1660: Dutch-Tidore Treaty establishes Dutch as "lord of the Papuans"

- 1714: Holland obtains formal cession from Sultan of Tidore

Colonial Division Period

- 1824: Treaty of London - British and Dutch divide Indies

- 1828: Dutch claim western half as part of Dutch East Indies

- 1870: British survey southeastern coast

- 1883-1885: Formal colonial division established at Berlin Conference

- 1895: Europeans formally agree on division: Netherlands (west), Germany (northeast), Britain (southeast)

20th Century Developments

- 1914-1921: WWI impact - Australia takes German territory as League of Nations mandate

- 1920s-1930s: Exploration and development period

- 1936: Discovery of world's richest gold and copper deposits (Ertsberg)

- 1941-1945: Japanese occupation during WWII

- 1945: Indonesia declares independence, claims West Papua

Decolonisation Crisis (1949-1962)

- 1949: Hague Round Table Agreement excludes West New Guinea "for the time being"

- 1950: Sukarno forces federation into republic, Netherlands works toward Papuan independence

- 1960:

- Dutch present ten-year self-determination plan

- First Papuan elected Regional Councils established

- December 14: UN Resolution 1514(XV) grants West Papua legal right to self-determination

The Critical Year: 1961

- January: US$500 million Soviet-Indonesian military agreement

- April: New Guinea Council inaugurated with Papuan majority

- October 19: Papuan "Manifesto" - 60 leaders establish Morning Star flag, anthem, and name "Papua Barat"

- December 1: Morning Star Flag officially raised - many consider this genuine self-determination

- December 19: Sukarno issues "Trikora" threatening force

The New York Agreement (1962)

- January: US policy shift - decides resolution must be on Indonesian terms

- March-August: Indonesian-Dutch negotiations with Ellsworth Bunker mediating

- August 15: New York Agreement signed

- October 1: UNTEA assumes administration from Netherlands

- December 31: Netherlands flag replaced by Indonesian flag

Indonesian Control Period (1963-Present)

- May 1, 1963: UNTEA transfers administration to Indonesia

- 1965:

- OPM (Free Papua Organisation) founded

- Indonesian military coup brings Suharto to power

- 1967: Indonesia sells 30-year mining license to Freeport

- July 14-August 2, 1969: "Act of Free Choice" - 1,026 handpicked representatives voted unanimously for Indonesia (UN privately admits 95% of Papuans supported independence)

- 1973: Territory renamed from "Irian Barat" to "Irian Jaya"

- 1975: Eastern half becomes independent Papua New Guinea

Modern Period

- 2000: Name changed from "Irian Jaya" to "Papua"

- 2003: Territory divided into Papua and West Papua provinces

- 2022-2023: Further division into five provinces under Indonesian legislation

Colonial Powers Timeline Summary

Period

Colonial Power

Territory Controlled

Key Developments

1511-1527

Portuguese

Exploration only

First European contact, established "Papua" name

1528-1545

Spanish

Claims only

Named "Nueva Guinea" and "Isla de Oro"

1602-1962

Dutch

Western half

Longest colonial period, formal control through VOC and Dutch East Indies

1884-1914

German

Northeastern quadrant

Controlled until WWI

1884-1975

British/Australian

Southeastern area

Later became Papua New Guinea

1941-1945

Japanese

Most of island

Temporary WWII occupation

1963-present

Indonesian

Western half

Current administration following controversial 1962-1963 transfer

Key Commemorative Dates

- December 1: West Papua Independence Day (proclaimed 1961)

- October 19, 1961: Papuan Statehood Declaration by New Guinea Council

This timeline reveals how West Papua's legitimate path to self-determination was systematically undermined by Cold War geopolitics, culminating in the fraudulent 1969 "Act of Free Choice" that violated international law and Papuan rights.

Publisher Contact

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PUBLISHER'S NOTE

This book is published in solidarity with the West Papuan people and their ongoing struggle for self-determination. A portion of proceeds from sales supports Indigenous rights advocacy and cultural preservation efforts in West Papua.

First Kindle Edition, 2025

Kurumbi Wone Publishing

Sacred Literature for Global Indigenous Redemption

FINAL WORDS: THE FIRE CONTINUES

This first volume of the Kurumbi Wone Series ends, but the fire it carries must not. These 300 Warnings are not the conclusion but the beginning—the first transmission in what must become an ongoing conversation between those who remember and those who are willing to learn. The future of West Papua, and Indigenous peoples everywhere, depends on whether these Warnings find their way into hearts that can receive them and hands that can act upon them. The sacred technology of survival that these words represent requires active guardianship to remain alive. Every reader who closes this book carries a responsibility. Every person who understands these warnings becomes a link in the chain of memory that connects past to future. Every voice that speaks what it has learned here becomes part of the resistance that refuses to let the fire die.

The ancestors are watching. The land is listening. The children are waiting.

The fire burns. Pass it on.

End of Volume I

© 2025 Yamin Kogoya. All rights reserved.

Published by Wone Press

Sacred Literature for Global Indigenous Redemption

ISBN 978-X-XXXX-KW03-X (eBook)

First Kindle Edition PAPUAN TRAGEDY