KAKA JOSE: OMONGAN SAYA AKAN MEMBONGKAR SEMUANYA‼️RESIKO TAPI HARUS!!!

Papua people can be extinct by 2045, Om Ded.

Existing by 2045?

20 years. In 30 years, maximum, how can you sleep in Godmana until you wake up and say, Papua is fine, we're not fine. When we say, hey, Papua people have to go to school,

Papua people, do I really have to do that? For what? Actually, I hate it.

When I first came to Papua, have to do that? Bobon, everyone knows. The problem is our conversation is a bit sensitive. That's why the conversation has to be clear and careful. But also give an insight that is relatable to the people. Bobon is one of the content creators who has been fighting in Papua. Until now.

So, he is a substitute for the other. And Mr. Jose himself is actually a Papuan.

True.

A Papuan. I often hear Mr. Jose talking during seminars, and so on. There are so many of his speeches that I think are controversial. I think they are very controversial. For example, there is a speech that says...

Correct me if I'm wrong, Mr. Jose. He said that if the infrastructure is built, and given money, it won't work. Because people have different characters. Is it true that there were those words?

Yes.

Part of my material says that physical development versus human development is actually human development should be the priority. Physical development is important, of course. But the priority should be reversed.

First, we build humans, and then we build infrastructure. Because, in fact, if we physical development is without human development, the Papuan people don't enjoy that development.

How can you say that the Papuan people don't enjoy that development?

For example, in Papua, for a long time, there was no road and bridge. People from the mountains could go to the beach. People from Mebrat could go to Sorong. People from Panyai could go to the coast of Nabire. People from Wamena could go to Jaipur. So, without roads, they could get their own access. But when there is a development,

it is actually destroyed. It is very well known. The street lights are built for the people. Then it is destroyed. Then schools in certain areas are not safe. Because the schools are built for the children of the community.

But the parents and students can come to school when they were drunk. And the safety conditions and so on.

So, what you mean is that Mr. Jose is talking about the community.

Yes.

So, the community doesn't feel...

It's an ognum. It's an ognum.

Yes, it's an ognom, right? It's an ognom, right? Yes, it's an ognom. But in general, the people don't enjoy that facility. They feel that it's not for them. For example, the streetlights were shot. The garden was beautifully made. Tomorrow we'll go through it again, and it's already destroyed. We haven't taken a picture there.

So, for example, this is Dogiay regency. One of the regencies in Central Papua province. There were often road accidents. A few months ago, I went to the regency after Dogiay, which is Deyai regency. I had to be controlled by the local police.

Wait, Kayu. Let me cut you off. Who did this? Were they armed?

The community. We are still talking about the community.

Who is the definitive community?

Local people, the local people. The people...

So this is not the KKB, OPM, etc?

No, we haven't talked to the KKB and OPM yet. The people of Papua,

wherever they are... Because you said earlier that they were being shot. So they were armed. With red lights? Kayu Sien said, it was shot. Shot means it was armed. The red light.

Oh, you mean it was attached?

Oh, it was attached. Okay, okay. I have to explain.

It was shot.

In Papua, it was also shot.

Okay, okay.

So, the mayor said, how is it, brother? We just built an office and it was burned down. Destroyed. I said, that's why you shouldn't build the building first, build the people first.

It's useless to build all the infrastructure if the people who should enjoy the benefits are actually damaged. So, this is not about the bridge or the road being unimportant. Many people complained about my content. I mean, in terms of priority, human development should be the top priority.

Humans should be the ones to build first. So that tomorrow, humans will not only enjoy, but also participate in the development. Now, all the infrastructure is built. The new DOB in Papua. The Governor's Office Complex is built.

MRP Office Complex and the Provincial DPR Office. The question is, who is doing such a big project? Is it a Papuan entrepreneur? Papuan entrepreneurs are not trained to be big entrepreneurs. They play in the subcontract and a small project. So, when there's no identification,

the problem is always there. As for human development, we're 50% ahead of Papua's.

Okay, Kajol, I have a question for you. You often go to Papua, right? The problem is sensitive. We're not Papuan here. He's a Papuan. He said it. He claimed that it happened.

But when I see you in Papua, I see the people are happy to see you.

Yes, actually,

we show a happy society. We show a happy society. Actually, what was said by Brother Jose, with his POV, is very helpful. Because actually, we also get problems like this, Om Deb. Problems like this, we already know,

since the first time I came to Papua, this is something wrong. This is not a complex problem, not just about the government. But we need POV from the original Papuan people with the statement of Kaka Jose. Because if the statement is like what I said,

the society needs this, the mindset and so on, it seems less good if I'm the one who conveys it. And I also agree with what Brother Jose said. Because I also see a lot of infrastructure that is being damaged. So, there are also a lot of roadside, and also drunk people sleeping on the road. Not on the side of the road, but in the middle of the road.

he could hit me. That's real. If you're talking about that, Mr. Jose,

you're talking like this, You said that you heard it from Papua people. No Papuan people are angry with you? There are.

But I have to say that not all of them are Papuan. But you said that almost all of them are. You said that. That's dangerous when you said almost all of them are.

Yes, a lot of people who watch my content feel, why do you talk about Papua people having a weakness? Papua people are just nice. We have a lot of smart Papuan people. You do not understand what I'm saying. You sleep in Godmana until you wake up,

and you say Papua people are just nice. We are not just nice. Papuan people are depopulated, Om Deddy.

Depopulated?

Yes, the number of Papua is now drastically decreasing. Before, the population was the same as Papua New Guinea. Now Papua New Guinea has 6 million people, while Papua has 3 million people. It's decreasing. Why is it the population? Because the initial identification for the Papuan problem was not found.

So we feel like we give so much power, but why is the device not charging? Why is the low bat getting dead? Maybe there's something wrong. Is the power in? In my session, I usually

analogize it as if we're charging. The phone needs a Type-C charger. But this...

That's the other cable.

Then, we've installed it. There's electricity. This is low-battery. Okay. Install it. We can't install it. We forced it. The battery is broken.

It's already in. Yes, it's in. The power may also flow. But the battery is getting worse. What happened? Because the slots are different. We need a device called an adapter or converter. A small device to bridge.

So, if Mr. Joseph said is true, it means that what our government is doing is wrong, right?

Yes.

What our government is doing in Papua is also wrong, right? Because you said earlier that this is a wrong target.

It's not accurate to identify the problem. Like a kid who came to the doctor, he had a fever, the doctor said, this kid needs to be operated on. He was operated on with a needle. He was done.

He was no longer in pain. He was stitched. He was stitched, with antibiotics, with a high dose of medicine. So, it was complicated.

You wanted to help?

The diagnosis was wrong. The diagnosis was wrong? So, it's complicated. So, you want to help? Wrong diagnosis.

Wrong diagnosis?

Yes, the intention is good. We have to help. But we can't help if we don't know where the problem is.

So, the context is... Correct me if I'm wrong. You're helping me too, Bone, because you're there too. So, the context is by helping... This is what I think, Jose. Helping infrastructure, even funds and so on,

reach, reach. Well, maybe some don't reach. Some don't reach. But when it reaches, not the knowledge, but the character, in your opinion.

Yes, number one.

Okay, so it should be character building.

That's it. Characterakter. Demikian.

Pembentukan karakter. Harus. Itu dulu. Kalau Anda mengatakan pembentukan karakter, kan sama aja dengan Anda mengatakan ada masalah dengan karakter teman-teman di Papua, dong?

Karakter itu identitas. Orang Papua itu karakternya berbeda dengan from non-Papuan. There is a border between Kalimantan and Sulawesi. The nature. The sky banana doesn't grow in Kalimantan. The bird of Cirewasi doesn't fly here.

The nature knows. The fish in the sea don't swim across that border. This country is a fish-only country. It's diverse. And that's the special thing about it. The condition of the people of Papua is that their character is not solid. Because on 25 October, in 2025, there was a 100th anniversary of civilization in Papua.

A missionary figure in Papua, a Christian named Isaac Samuel Keene, he built a civilization stone in the current capital, Pondama. On 25 October 1925, the people of Papua decided to build Batu Peradaban. With this, the people of Papua will advance.

1925. In Utomo and the struggle without Malacca, they wrote the book of Madilok, Hatta and Soekarno were studying in Leiden, everything. And the people of Papua only know the name Pradaban.

This has to be acknowledged first. Why has this never happened? Because maybe all this time, the senior Papuan friends feel that people shouldn't take us for granted. We can do it too.

We can also do it. We can do it too. It's always being challenged. For me, we have to start by realizing that we need help. We are new to this game. If Papua's civilization is 100 years old, the modern civilization,

based on the theory of civilization of Prof. Dr. Bruce Lipton, 100 years is 7 generations. 7 generations can be the same as a 7-year-old child.

But there are Papua children who are world champions.

It's not about knowledge, Om Dede. This is not a matter of cognitive. Professor Wihony Surya has proven it. He asked for the stupidest child. I made him the Olympic champion. This is a matter of character.

A Papuan can go to school all over the world. Does he go back to Papua and work? Because we always feel that what Papua needs is skill. What Papua needs is knowledge. No, it's not. What Papua needs is character building.

Papua people are great at one part of self-taught. The ability to learn independently. Teaching Papua people skills is the same as teaching Boa Salosa and Riky Kamboa how to play soccer. Papua people don't need to go to school to play football. My son needs character building. So that when he appears in the league, when the supporters say,

wow, wow, kick, kick, kick, kick,

he's focused. Teach him to control his emotions. Teach him to manage himself. Teach him discipline, ethos, persistence, wake up early,

manage the economy, financial, so that after the productive period, he doesn't go bankrupt, doesn't go poor. That's what we need. If the cognitive people are the best, just look at it, they can make it exactly like that. What they need is

encouragement to do it for themselves. Well, we are a society that wakes up early, no matter what time it is, there is no problem. In the Middle East, the Javanese have a healthy lifestyle. You have to wake up as early as possible

so that the chicken's fortune is not ruined. The Papuans say, if you want to raise a chicken, raise it there. The Syrians in the north of Papua have a philosophy that says, no matter how long you try to wake up, the sea won't betray you.

These are two very different ways of thinking. So when the angels entered Papua, and the Bule people started building offices, and then the Indonesian embassy, and now everything all modern. The people of Papua are in a situation,

I was a community that used to go to the sea, used to go to the forest to hunt, and now I have to go to the office, I have to be a craftsman, I have to create opportunities for business. I can't, this is a foreign thing for the people of Papua. So the problem is in the character,

in the identity. When we say, Hey, the people of Papua must go to a high school. The people of Papua, Do I really have to do that?

For what?

Before there was a government, before the Bible was introduced, thousands of years, the people of Papua lived with their way and we are just fine.

Okay, if that's the case, then it's wrong when development comes in. Because Papua people are just fine.

We can't blame development. What's wrong is when development comes and the cultural community is asked to adapt. We need a converter. We need it so that Papuans can be judged. From the people of Indonesia, Jakarta, and everywhere, they judge Papuans with the best, the right view. But Papuans can also judge themselves without being insecure.

Okay, what do you think of yourself as a Papuan? You're a Papuan, right? Okay, I'm not going to talk about the Papuan people. I'll just ask you about yourself. What is your character as a Papuan, what is it like?

I like to be calm. I like to wake up in the afternoon. I don't like to save. I like to tell jokes. I like to sing with my friends. Waking up in the morning, working, being disciplined,

is something that I try to do. I keep injectinging into my subconscious every night. Because in my blood flows a habit where nature is rich for us. Why wake up in the morning? What are you chasing? We don't need it. We wake up in the afternoon, we go to the sea to look for fish, then the fish are grilled, we eat, we rest for a while, in the evening we sing, we dance. That's the life of a Papuan.

When we see Papuan people with modern glasses, we put Papuan people in a lazy society, they don't have the spirit. The glasses must be right. And unfortunately, in this generation, after Injil and Mudrin came to Papua, Papuan people have lost their character. They feel like they have to be like other people from other regions.

While they are not. That makes them inferior. Why do I have nothing when I retire? Other SN people who just started working have a house, a house. Because Papuan people live for all the people in their homes. Big family, communal.

What makes you change?

Oh, that's a good question.

That's really cool.

If you're talking about how Yosef talks, what needs to be built is true. In your opinion, character. You said earlier, Yosef said, I don't want to wake up in the morning, you just want to sing with your friends, right? Blah blah blah, that's all you said.

But now you can sit here, you can give seminars, give opinions, give whatever. That means there's a tipping point that changed you into the person you are now. And that's what our government should do to the people of Papua, right?

Yes, I agree.

What?

What made me change is that my father, the family of Ohei in Ciayapura, is a descendant of Onduafi, a great Onduafolo. He taught me, my people, an extraordinary philosophy. I was taught to use philosophy directly. I was taught to use philosophy directly. I was taught to use philosophy directly. I was taught to use philosophy directly.

I was taught to use philosophy directly. He was proud of himself. I was taught to use the philosophy of the area. In Sukubiak, there is a war ship called Wahiman Susu. The sides are the same. So when the people have a war, they need to change direction.

The ship doesn't need to be turned. It just needs to turn its body. That's called adaptive. Not change. Now, we want people to change. Why are we being told to change?

The nature created the land, the ocean, the water, the forest, gave birth to us here as ourselves. We don't need to change.

The land is rich. We don't need to change.

What we need is to adjust ourselves. So, it's not the bungalow where he is, where he changes color. But, like before, the milk cart. When the situation needs adjustment, the cart can change into a boat anytime. The boat stays, but it needs adjustment, the wheel can turn into a boat anytime.

The boat remains, but the adjustment. Now, people need a new adjustment. They need to adapt. Okay, with me being an entrepreneur, but entrepreneur is an English word, entrepreneur. Entrepreneur in French is entrepreneur and entrepreneur.

Taking from both sides. That means you have to take advantage of it. The people are confused. What advantage do we take? We... Islam is taking for ourselves.

We take a lot and we have to spend it. It's a waste if we keep it. The people don't have any money.

Brother Joseph, I have to debate with you.

I have to debate with you. I told you earlier that this is a character. But you didn't answer me. What changed you? The philosophy and culture that my parents applied.

But there are people like you there.

We need more. And the government has to see Papua and the new Kesamata. We need a cool podcast like Close the Door to tell the government and the regional government that Papua is amazing. To tell the government, to tell the regional government that Papua is amazing. The richest in Papua is not the free port mining,

uranium, gold, and others. Not the forest of wood that is about to run out. The richest is the people whose number is getting less and less. If the gold of Papua can reach the international level to build this world, Papua people should be the ones who build it. It's a much more expensive commodity.

If we were to take Papua gold, 20 years later, there would still be the free port of the Alps. Papua people could be extinct by 2045, Om Ded. If we don't build a social rehabilitation.

Extinct by 2045?

Yes, in two years. In a maximum of 30 years, maximum, it will become a terrible depopulation. So, today, if we go to Jaipur, to Nabira, to Sorong, Papa people are marginalized. They don't become anything. They are confused.

What should I do? So, there are separatist issues, racist issues, exploding. So, we, Papa people, need to know who you really are. That's why in the sessions, I teach that we start from an extraordinary cultural community, friends. You don't need to feel inferior to be in Java. You don't need to feel like you have to whiten your skin.

Your Qibla should not be East Asian. Your Qibla should be seen by the people as divanwatu. Divanwatu, in Pacific language, for beautiful, means big.

Oh, so the context is different.

So, Papuan people have a big body, right? So, when they see the ads, they have to be fair, straight, and have to have a beard, they feel how bad I am. Wow, if a Milanese person's skin is not dark, he thinks he needs to go to the hospital because he lacks blood.

If I bring a girl on a date, and I say, Mom, I have a girlfriend. And I take care of her. Oh, why don't you feed her first? Then we can take about it later. So the paradigms and context are different now?

It's different.

Wow. Okay.

So I want to ask you too, for you, Joseph. The context is general. This treatment can be applied.

You mean you don't give him drinks? There is.

There is. There is.

So as you said, it's character. The character sorry. I'm sorry. I'm sorry. I'm sorry. I'm sorry.

I'm sorry.

I'm sorry. I'm sorry. Papua is also a motivation. This is an eye-opening, Bon. Because I've never discussed this before.

And just like what you said, the POV is good. Our POV is limited. Our POV is very limited. And also, the characters with our brothers are different, Om Dad. From non-Papua to Papua is different. And again, the context in general, the characters of the Papuan people

is a correction if Sarah, Brother Jose. The character of the coast and the mountains seems to be different too, the character of the mountains and the coast. Earlier, if Brother Jose said this, it seems more, what can be made for the character of the coastal community.

Can this treatment be applied to our brothers in the mountains? Which is indeed a tougher character.

It should be like that, right?

My session is for everyone, from the South to the South. In all sessions, there is no change in the material, adjustments. The questions I ask are the same. Everyone answers in the same way. The difference in territory and demography is influential. But basically, the Papuan and Melanesian communities are all the same. It depends on where they live. In the mountains, in the plains, in the coast, in the islands.

Some specific things are generally general, are the same.

Okay.

Mas Bobon.

Okay.

Have you ever been to the Kokoda area?

Kokoda is in Sorong. I think it will be soon, Om Dad.

Not yet?

Not yet. We will be there soon. But the last time I went was from Lanijaya. Lanijaya is in the border of B certainty. So, according to you, it's not a matter of region? No. So, it only needs one formula for all people.

What is it? We're just guessing. Our speech is heard by... ...instances.

Okay.

Or who has the power? I'm a ruler who has all the resources and ability to do something. What was the first thing you were given? If we talk about changing the character, changing the perspective, it's easy to say. Changing someone's perspective is...

Wow.

Not easy.

Not a year, Kak Jose. Not two years.

Okay, let's say the government wants to do something.

What?

What the Papuan people need right now, number one, is recognition. About their condition.

Yes.

There is a feeling of heartache that is unclear.

Wait, wait, wait. One more time. People in Papua need recognition because there is a feeling of heartache.

It needs to be acknowledged. What happened during this time, Om Dad, was a condition of dementia. It was on the outer skin It was in the outer layer. It was the peak of Mount Es. Demonstrations here, riots,

development problems, and so on. But no one ever asked, why? Why? No one ever looked down to find out. Why is the HIV rate so high?

Why do Papua people react to the monkey? Why do Papuan people, even if they are made to do Perdami Ras, still sleep in the gut? Problem after problem, they try to overcome it on the outside. And then, after the program asking you, why? We are a bunch of people who are very hard, deep inside our heart.

Very hard or very proud? I felt proud. Because they were lost. We, Papua people, were lost. We hid behind the words, we can do it. Why? In my thesis, I said, Melenty said, we can do it too. It's like an American with black skin,

wearing a bling bling on his body. He wanted to show that he also had money. Jay-Z, at first, he wore it. After he had a lot of money, he felt he didn't need it. White people don't need recognition. Black people use Bling-Bling because they have a problem with their past.

He wanted to show that he could have money, he could be rich. The people of Papua, they feel they have to admit to the public that even though I've only been in civilization for 100 years in this modern life, I can do it too. So basically you're saying that it has to be touched. Yes, definitely. The medicine is the wound.

All this time, no. The wound is an infection, right?

It's an infection. Then we put a bandage on it. We say, oh, yes, yes, let's do it. We give it a tube, we give it a painkiller. So that the heat is there. But the antibiotics don't go in. Yes, but the wound wasn't cleaned.

So, what happened in Papua with the difficult conditions of the culture to collide caused a stir and everything. The Papuan people felt, we are changing, we are different. All of that hurts him.

This is outside the context of military operations. We will talk about that later. In general, there is propaganda and so on. It causes a wound. There is always something that pierces the heart. That is one of. The other one is more major.

The other one is more minor. The environment there. The parenting is different. The environment where I and my friends grew up in is a harsh environment. The way Papuaans are raised,

I can give you an example. In Java, I was talking to a friend, I'm Papua, if you're people came out, they were exposed to a new culture. And this new culture was spread to the rest of the world. Then there was the social media culture and so on. Now, for example, people say that Papuan people are strange. They just got married and they like a husband and wife relationship. In Java, if we go to a gang, there's a saying,

guests must report at least once every 24 hours. But in Papua, there's no such thing. In Papua, there's a saying, Papua people say, report there. What's the point of reporting? So, it's a problem.

Even in the city, there's often complaints from friends. I don't agree. If people say, Papua people like to go to the temple, their custom is like that. Papua people's custom is that if I want to get married, the one who comes to my family's house is a messenger.

The negotiation process can take months, until the wedding or a traditional wedding. The family knocks on the door formally, bringing the wedding dress, the money for knocking on the door, the money for the milk, all kinds of things. Then this child comes out of the room,

then we get married. It's not that easy. What's happening now is not the Papua culture It's the result of the condition of the Terekspo culture after modernity The Papuans lost their character

So the culture factor was mixed It became a poison So now a new culture has emerged which is really bad

A new culture that is actually not. A new culture that is not formed yet.

For 100 years, For 100 years, culture is a collection of habits. It has become a new culture, because it happens from time to time. The child sees that the parent is not married,

the church is not married, the civil registration is not married, they live together. And it becomes a habit. Sexual relations without marriage, the number of teenage pregnancies,

school children exposed to HIV, that's a common thing in Papua. And it happens because this identification is not correct.

Okay, okay, okay, Mr. Jose. These are two different things. The first thing we just talked about, back again, is the character, custom, custom, custom, character, the custom, the custom, the custom, the character, the behavior, right? And that's because it's part of the outside culture,

and it eventually becomes a mess of the original culture. Right? But what I think hasn't been answered is, what is the wound?

The impact of that, Om Den, is that the children of this generation were born without a father. I'm You call your brother, your mother's brother, and your grandmother's mother. Almost all of them are hand-holding. Who doesn't have a father? Half of the room is hand-holding. Who has a father but is not present?

Who is a kid who is a result of polygamy? Hand-holding, including me. So the condition...

This is very complex, Mr. Joseph, if we talk about it like this.

The result is that children grow up with a feeling of pain. After... Actually, the first order should be this one, the cultural impact that makes them hurt. When they grow up, people say, Indonesia is evil,

there is a rally, a New York agreement, it's not in line with this, they start to show up. So what we see is

the exorcism of the inner wound that has never been healed.

Teach the character to the Papuans. So we should save the children first, right?

Teach the character to the Papuans. Teach the Papuan to control themselves.

How to teach the character to the Papuan, Mr. Jose? If we talk about the children, they are victims, right? If we want to teach them character, I don't want to talk about Papua. We teach the character to the Chinese, to the Javanese. You're all adults, how can you teach them character?

The character education is part of the curriculum in Japan, Finland, KL, Singapore.

But it's not from the parents. The parents are not taught.

The young children are taught. Yes, that's what I'm doing. I'm doing character education, Om Dad.

For how old children?

From toddlers to students in Jaipur, my institution is called LP3 TKP, the Papua Labor Employment Training and Training Institute. The focus is to educate children's character, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, LPP, L Everything is taught. That's what education is. That's the emotional intelligence that Mas Argy Nanjar has been trying for decades. That's what needs to be taught.

So this is not about transfer of knowledge?

Knowledge is cognitive.

Yeah, so it's not about transfer of knowledge?

No, this is about building humanity. Because, Om Det, cognitive, transfer of knowledge, it takes up less than 15% of the total population, while more than 85% was the character that was formed during the first seven years of a child's growth. And, of course, his consciousness was already affected when he was young. When his parents were harsh to him, when he heard his grandmother say, It's rude for a girl to give birth to a child.

Letting a child be a burden for me. Go out with other people again. This child is still small, don't you hear? Who is that child? Oh, me. Oh, I'm a bad boy.

Oh, I'm a grass boy. Oh, that's down to the time he went to school. He feels that other children are smart, great. I'm bad. No matter how great a teacher is, if he doesn't understand the social conditions in Papua, he only focuses on knowledge education.

Sorry, rational knowledge, cognitive. I always say this on my side. Even Albert Einstein, when he stands in front of the Papua boys, he would be terrified. Because how could you teach the science to a child who in the morning, his friends had a bread breakfast, he had a hard breakfast at home.

What he experienced in the morning before going to school was that the uncle beat his aunt until her stomach was about to come out. He saw all the violence. The science didn't work. Then the teacher to beat Albert, Jacobus, behind him. Jacobus, why?

Why are you so naughty?

He threw him with a spade, a hoe, and went out. He was outside, he met his friend who had the same fate. They were going to form a gang. A naughty school gang, at night, in the canteen. Then, when... So this is a very basic fact and we just found out Correcting people by not teaching them how to win the ball Teach them, well we need to wake up early

Dr. Ryu Hasan in many of his sessions talks about character education So the character is not a cultural character Papua people don't need to teach how to be cultured Teach them a new character In Japan, there how to be cultured. We should teach them a new character. In Japan, there was a leftist. Then, in 1945, after Hiroshima, Nagasaki, Lululantang,

the Emperor said, okay, we're done with the leftists. Because we're done with that number. We'll start with the Ikigai. We started with... We were obsessed with dying with integrity. Now way. Now we start to live by respecting others.

So, the left wing is the new philosophy, the new culture is built on it. That's the wayman's milk that I said earlier. Adjustment, so that the great Papua culture is still maintained. But we don't use the Kotteke now. We don't leave it to Honai. How is the philosophy of Kotteke and philosophy was used to create a tough Papuan?

Even though they are called racist and all that, their IQ is still equal to their IQ and SQ. That's what we need. So, the identification is what we often discuss. The approach that is adjusted to the Papuan people. The schools there need to teach them not to use cows.

As Bobon said, they didn't know cows. They said it was a big pig. So they replaced the image of a cow with a pig. Using a dice, using Newton's law 2, the way they did it was, okay, you go up the coconut tree,

you bring a scale, and then you weigh how much the coconut is, and then you record it. Then we use a scale, and you weigh it. How much does the coconut weigh? Okay, you record it. Then, we use a timer. How much does it weigh? You multiply it by 2.

Hurray! Children love learning like that.

So, the language that our friends in Papua understand is one.

That's one. The language. And the second is the grammar. The grammar that he knows.

The one he understands now.

And this is Omnid, Honay and Koteka are only in history classes. In the background, we have discussed Padang, Papua, the last province. We appear there. Why don't you make a special adjustment? So if I may suggest, dear respected, there needs to be a special ministry to manage Papua.

But the president has instructed, right? There is an executive committee. There are many. Before that, there was BP3WKP, there was MRP, a very big building in Papua. There is DPR OTSU, everything is there. I can't say about that. I live in Papua, my friends.

I mean, I myself, I don't have anyone to support my activities. This is an independent activity.

Your activities are not supported by the government?

Yes. In Papua, my rates are quite high. If you look at the recent Telkomsel Bank Indonesia, I have half day, 30 million, full day, 50 million. And that's what I use for my activities. Sometimes, people are kind to DM me. Brother Jose, my father was a pastor in Papua.

I was born, I'm also a Papuan, but I'm not a Papuan. I want to help Brother Jose. Please, help share Norek. 3 million, 5 million. Many kind people. I hope through this podcast, more parties,

especially regional leaders, see and understand that there needs to be adjustments to be made. Let's stop with the dichotomy, where are you from, what is your ethnic background,

or which party you are from. But there needs to be a unity, and then a formula to execute the best approach.

I have talked to my friend, Stafsus Kemhan, Menhan, he is also from Papua. the best approach for... I've talked to my friend Stav Sus, Kem Han, Men Han He's from Papua There's a saying he said This is a lot of Patipa

Patipa?

Papua Tipu Papua If he says it, it's good If he says it, it's good Is it it possible for what you said to happen there?

Yes, all of that is because it's all been taken care of.

So, what does this mean? There are a few things. First, for example, the Kuala Merah Putih Bobon was done. It means that when he was in Papua, he came there with the noble purpose that Bobon did. when he was in Papua, he came there with noble intentions, which Bobon did.

It means that what Bobon did, he didn't just feed him, but Bobon gave him happiness and love.

The special thing about Bobon's work is not feeding him.

Yes, that's why. So, it's not feeding him.

But, it's the love that he gave.

That's the point. But, the love that he gives. That's the point, yeah. Yeah, friends at Waffenthal, they can find food, but when there is someone who has a

different taste, comes with this sweet smile, and everyone comes to take it, and he feels like, wow, they're not bad, they're good, yeah. And the feeling of love is actually like McDonald's doesn't sell burgers, he sells what's the name, area in the city center. What stands out from her activities is not her food, but her love transfer.

Love transfer.

People feel like they are really good. And if I'm honest, the film The Nias shows that Maleo is a dedicated cop, and he is kind, he takes care of everyone. Friends, the military is limited, there are many social media, they are replaced with papaya barters and instant and others. To be honest, people will say, these people are good to us. Maybe the district and the regents have never been here. They are the ones who taught us. So, what we need is not the physical,

not the food, but the attention. The children, the students in the city where I came from, they always say, Brother Jose, we respect you so much. You are the only one who came because, they always said, Brother Jose, we respect you so much, but you're the one who came because we have brothers and sisters, officials, they came to us,

we looked for them, we thought they wanted money, they ran away from us. They never came to us, to gather us, to give us material, to give us guidance. That's what we need, Om Dad. Cities, cities, studies, to the house, the farm, and if he was hungry, he would come there to eat lunch. He needed time to come from the area, he would tell them, this is Java, my friends, this is a place of order.

When people here talk, their tone is soft, and so on. Here, there is no culture shock. How do you do that? It has to start with acknowledgement. Why did Om Dede say, we've never heard of this before?

Because I'm the only one, and the first Papuan, who started by acknowledging ourselves. Yes, we're in trouble. We need adjustment. Yes, we can't. So we need to be supported so we can.

We need to empty our glasses. You know what I don't get is,

this complex problem didn't happen just this year.

Yes.

We're talking about decades. When our government, before this, couldn't think like you do, our government has has been in.

Don't you see what's happening? It's very complicated. It's a thread. And it can't be done by one person. When a regional leader has an idea to do it, he's bound by political interests and so on.

And the legislation of the office and so on. It's not done in five years. It's not done in 5 years. It's not done in 10 years. So, there needs to be a mass work. Everything needs to be in synergy. But it has to start with identification.

When we know the problem, oh, the wound is bleeding. Okay, don't give betadine first. Clean it first. Indeed, when it is cleaned, it will be it give him betadine first. Clean it first. Indeed, when it is cleaned, he will scream. But he screams, it's okay.

Don't run away. Right? Oh, Papua is screaming. Wow, what should I do? DOB, SADGAS, and others. Wow.

Now, clean it. But, identification first. After identification, we are more confident to do it. Now, friends, it's like this. Speaking of Papua, we are sensitive. We are patient. What is Papua? The Taliban.

We are not talking about anything. Papua people have the best hearts. The Papuan people are actually not our culture. It happened because of the mental injury. If we know the identification, we correct it, we wrap our hearts.

At first, he shouted. I'm I said, the cat is not doing well. Did it hurt you? He said, no, no. The cat is doing well. It's because it's hurt. For Papua people,

if they scream,

it's not because they're bad. There's a wound in their heart that hasn't been covered. Let's work together. Find the problem. Find the balsam. Cover it. It's work together. Find the problem, find the balsam, wrap it, it takes a while,

we can make progress. And if Papua moves forward with this approach, we'll be a rocket in the next 20-30 years.

Why do you say that we need a new ministry? Because there is no ministry that specializes in managing Papua.

There is no such thing.

I don't think there is a specific ministry. There is no ministry that specializes in managing Papua. There is no such thing. I don't think there is a specific ministry.

There is no such thing. The Ministry of Defense is included. But it's not specific to Papua. You're saying that there should be a special ministry that manages that.

So that when the Regent of Mpembingdigul comes, he goes there. So that when the Governor of Centraligul comes, he will go there. So that the Central Government will go there. But now, no. One person comes to the State Council. One person comes there. The matter is heard there.

He is accommodated in a different place. If there is one person, focus there. Maybe open the office in the capital, in Jaipur. We work together, the work will be more balanced, more directed, and it will be all fate.

A good input. That's the idea.

It's not an idea, it's a saying that should be thought of immediately if it really happened like this. I have to think about it. How about you, Bon?

I heard a lot from you, José. I observed that the problem is complex. He was born in Papua. The environment is also Papua. The POV is different. I know that in my middle school,

there was a history that was not accepted by my friends. But when I was told by Joseph, it was a complex. It has been happening since I was a kid. It turned out that my family was not harmonious. There were also many children who were beaten by their parents.

I just found out, Brother Jose. Indeed, the HIV cases are high in Papua. The education that is needed must be intensified and more massive. More... I once made a statement like this. Papua is 50-70 years behind us.

So, in your opinion, is it true? It's way more than that number.

He's really good at answering.

So, yesterday in Lanijaya, I met a community that can't speak Indonesian. A community that is very different from our presence. Where this community has lived for years... ...full of intimidation and pressure from the separatist group. So, when the SatGas entered, it was thought that... ...the war was about to break out.

The armed resistance, because the SatGas entered.

So, it means that they were injured. Separatist, people who are in the military, the assumption is the same, right?

True. But praise God, how, Om Dad asked, how can I be accepted? What formula do I use? And I can't understand Indonesian language. Even the approach in terms of language is difficult to accept. So, maybe people who can't speak Indonesian,

but with body gestures, nodding, smiling, even flat. Flat too?

Flat too.

So what are you doing?

So the society is just quiet. But we finally understand. Because our society has lived for years with severe trauma. They live with very severe trauma. But we started to adjust, we got closer. Even the gas was accepted.

Our gas was accepted. The fight in that place was only about three weeks. We started to adjust and get closer. We even received the gas. The fight in that place was only for about three weeks. So, in the airstrip, this is a small plane runway. It turned out that the airstrip was the airstrip where the pilot of the Air Susi landed. And I went there, Om Dad. What kind of approach can we get so that the public can accept it? I showed the video Om Dad. Okay. What approach can we get the public to accept?

I showed the video to KJOC too. Yes, of course with heart. We don't come as people who are more knowledgeable than them. But we come as people who serve them.

But this is a very sensitive and thin line. If you make a little mistake, you're fired. Yes, that's right. is very sensitive and thin line. Oh yeah, someone said that. I can assure you, no. I can assure you, no. I know the answer, no. People just donate, no. You need money if you need it. That's one.

Someone said, they just want to make content, for sure. For sure, someone said that. Yeah, for sure. I can also say, I don't believe it itu karena gue kenal Bobon udah lama. Nah, tapi mungkin pertanyaan gue sebagai orang yang kenal elu, kenapa Papua?

Apa yang buat elu jatuh cinta dengan Papua? Kalo denger ceritanya k Kakak Jose said,

these are two difficult things.

What made you go to Papua, love Papua, and be accepted by the people of Papua, and the people of the tribe accept you, and you come back again and again, using your own money and funds sometimes?

Why?

At first, I didn't know. Actually, I hate it. At first. I actually hated it. When I first went to Papua, and when I finished, I told myself that I didn't want to go back. I said that. I hated coming back, because, first, in terms of cost, safety, health.

Health, I was afraid of getting malaria. And then, it was too difficult to make this video.

It wasn't worth the risk.

Yes. It was too difficult. And we thought it wasn't worth it. But I don't know why I kept crying. I kept thinking about it. It made me go back and forth. Maybe it's been four or five times now.

And it will be the next time. I don't know what the reason is. Maybe it's four, five times and it will continue. I don't know what the reason is, maybe it's already touched.

It's already touched because my activities involve a lot of people.

What do you see? What makes you touched? Is there a moment that makes you touched? From the children or what?

As a person who came there, I see it as our responsibility. In Papua, the life, the problems, this is our responsibility as Indonesia. It's our responsibility. If we all ... There are no more young people like me.

Maybe there are some who come, but they don't continue. They don't continue to raise the issue of Papua. And I can finally doctrine Omdet to discuss Papua. And I also thank you for Omdet. I represent the Papuan community. Thank you for Omdet because of his concern for Papua.

This is not the first podcast to discuss Papua. Yesterday we also brought in Head of Sukumuyo. We met with Mr. Menhan. So Omdet also saw how the form of our brothers and sisters. Om Det also knows that Pak Manu, the head of our tribe, is a genuine Papua who is not indoctrinated.

These are pure voices. I once told Om Det, so what I will bring is the pure voice of a Papua. Not the Papua people who are in Jayapura, in Merauke, who may have an education. Or in Sorong.

But we have a lot of people, and there are still a lot of people, who we never know their existence. Pure voice like that. So, the approach, because I did go to Plosok, Om Dad. I didn't cook in the city. I met our brothers who are like Pak Manu and others.

We have to be close to each other with our hearts, with service.

It's interesting when you say that. You don't go to places that are modern and, sorry, with education and so on. While Mr. Yossi said that education is not enough. Yes, it's not enough. So, it's complex.

Complex.

I agree.

Everything has to move.

What you did is a very good proof that there is no enemy in this matter. We are just looking for each other's black sheep. I am happy with all the activities for Papua because we can see that these friends love us. Yesterday, from a session in Malang,

there was a the students said, Brother Jose, we are in jail, so we can't do anything. We are not free. I said, who's in jail? I came from Sumatra to Maluku without a passport and visa. You feel free in jail?

Nelson Mandela, 27 years in jail, isolated, he feels free. How can someone who lives in Java, eating a bowl of dry food, listening to Dandu music, and so on, feel like he's in jail?

What makes him feel like he's in jail?

Propaganda and all the negative information that, because earlier, the identification negative information that was not done because of identification and other reasons. Papuans feel that for all of our wounds, we need to be black. Who did this to us? So, my point is this, Om Ded. There is a story. Once, Papuans like to hear stories, like to hear jokes. I'm dead. I asked him, where is the key? He said, no. Where is the key?

The key is in the house. The key is in the house, why did you ask us to look for it outside? He said, because it's bright here, but it's dark inside the house. I asked the other participants, does it make sense?

No. Where is the key? Inside the house. They were looking for it outside. The problem is, I asked the participants, does it make sense? No. No. Where did the key fall? In the house. They were looking for it outside. The problem of Papua is here, inside.

In our culture that is scattered. The problem of Papua is in the house of Papua, where the father is not there or not present. The problem of Papua is not outside. So it's useless to scream and go to the end of the world if we don't heal the wounds inside.

We talk about expensive lamps, paint that we want to use, ornaments, while the foundation and pillars of the building are shaking. That's what's wrong all this time. The focus is on development. Then I told my friends,

if people want to rise, they often say, Papua rise! Papua rise! If people want to rise, first of all, they need to be aware. If they don't realize,

and they force themselves to rise, that's called a drunk. That's called a drunk. People are afraid of drunk people. They are afraid of drunk people. They rise, they move, but they don't realize it. I'm not saying that. I'm saying that. I'm not saying that. I'm not saying that. I'm not saying that. I'm not saying that.

I'm not saying that. I'm not saying that. I'm not saying that. Papua and other places. I asked, how old was the NKRI? 80 years old. How old was Papua's struggle? Confused. They said 64 years old.

Okay.

Now I ask, how old was Honai? How old was Koteka? How old was Tomakobato? How old was the philosophy of Owada in Paniai? No one answered.

Thousands of years. When someone came and said, all mountain people must leave Honai, live in a stone house, because Honai causes asthma, cell infection, and respiratory disease.

I said, is there anyone who defends Honai? Dr. Dilmar Farid, Director of Cultural Affairs, two periods of the Jokowi era, said, the culture, is proof that the culture is great.

The culture is the lab. Honai is the lab that proves that the people of Papua survived because of Honai. If Honai was in trouble, the people of Papua would be extinct.

The existence of the people of Papua proves that Hon there is nothing. So why are you busy with the 64 and 80 years old, the dead of the Inca and Papua lines? And why don't you protect the older ones? Once my friend from Portugal came, he was a backpacker,

we met on a ship. Then, he wanted to go to Jaipur, only for the gate to the Pacific. I said, please, please stay longer in Jaipur, because the IJ is millions. So I can take him to the Danosentani, to Mount Cyclops, to the beach in Besji. Okay. He took the motorcycle.

I took him to the hotel at night. I said, I'll pick you up tomorrow morning, we'll continue. He said, no, no, no, no, no. I'll go straight to the border tomorrow. He said, three days. I'm at a disadvantage in Jaipur. Why? Yes, because there's no characteristic. We were going to eat, I asked Joseph to give me some meat.

There was a Wicarica. What's it called? Toraja Punya Batak. Where is Papua? I said, if there is a traditional event, if I want to go to Rawon or Segopet, I'll just go to Suabaya. Why is this part of the Milanese area,

a part of the Pacific, but the atmosphere is like in Java? I don't want to be at a loss here. If I want to live in Java, go to Vanuatu. That's our condition. We lost our character, so we're confused. Where are we going?

Oh, a girl from Papua now wants to use serum, use skincare, inject vitamin C so that she's white. White people are something that... Because in Balinese, it means that the skin pigment is dark. These things need to be educated, need to be taught, so that Papuan people will appear with a new awareness. I'm quite famous in Papua, but when I arrived in this city, my son said, Wow, you're not famous here.

Wait a minute, if you're with Om Dede. What is being done here proves to the Papuan community that actually, the local people really care about us. They love us, they do a lot of things. The food that is cooked and collected a lot, today we eat, he ate it today,

and tomorrow he'll be gone. Soon he'll be hungry. But the love that was shown by someone with white skin, straight hair, oriental, this will be remembered in the hearts of elementary school kids.

When he meets his friends in Java or whoever, he'll feel, I forgot, but when I was a kid, there was someone like this, who loved us. That's what we want.

But does it really happen? Like, Joseph, in the area, if we're talking about Java, or wherever, we don't have to mention a specific area. When there are people from Papua, and there are many non-Papuan environments,

like Java and so on, they are afraid of their friends from Papua. Because they are tougher, they speak more bluntly.

Is that true?

Yes, but usually when I interview, it's more often because of being drunk. Because when we have a problem, we drink together and then we fight. I'm scared. So, that's what I felt. At the time, my friends in the dormitory, in the city where I studied, the people liked them, they loved them.

But, there was someone who said, Papua people are kind, but when we're drunk, we're scared. So, it means that we need to overcome the things that make us crazy. Don't be generalized, don't be generalized. Don't be generalized. We don't understand the language. We do not need any translation for telling love.

Cinta is a universal language. They know that you are giving love. We don't need any translation for telling love. We don't need any translation for telling love. We don't need any translation for telling love. Cinta itu bahasa universal.

Mereka tahu kok, Anda mengasihi mereka. Terima kasih.

Gimana, Bon? Ada yang mau ngomongin, sampaikan? Ini kompleks nih ya. Kompleks. Maksudnya mungkin di Potius ini tuh, kita ngebuka satu benang merah thread, Mr. Jose. Hopefully, this is the beginning.

Who knows, from here, we can go to a better thing. Because we can't solve this problem in this time. Because it's complex. But maybe, what is needed is more people like Mr. Jose.

Yes.

Yes, we need people like Mr. Jose. Yes.

Yes, people like Bobon are needed. More people and support and help from the government who understand what Papua is like. You, Mr. Jose, this question is maybe sensitive. Have you ever asked for help from the government?

I will be back tomorrow after the session around Indonesia. There will be a session at the Snacker in Jejepura. They finally came to my office. My office is a small office. I said, Jose, I think we have to do this. Finally, praise God, Alhamdulillah.

You can come here, you're the first one. So, we will have a 40-hour session, Om Dad. From Monday morning to Saturday afternoon.

40 hours?

40 hours, non-stop. And if you can come to my session, Mr. Bobon. Bobon's son, if he hears my material, 3 hours, from 9 to 12, his ears will drop. My ears were ringing. I was so nervous.

I thought I was going to lose to General.

So, you were actually heard by Mr. Jose.

Yes, that's why I was accepted. Yesterday, in Surabaya, people said, Brother, this is dangerous. The people of Surabaya, in 2019, they made a mess. Mr. Jose will come later, I was so confused, I thought if he said something like that, I would be mad.

Why did he want to hit me? If he was mad, he could have just hit me. Why did he have to be so sensitive? This is a wound. If he was getting a wound correction, he would have been treated. It's impossible for him to be hit.

He knew the doctor would be happy to treat him. The first hour, he was like this. He was already annoyed for 1.5-2 hours. The first hour, Raditya Dikituk, his face was like this. It's been an hour and a half, two hours, and he's already starting to get annoyed. By the third hour, he's already like, he's agreed.

This is me, right?

This is us, right? He's about to give up, he's like this, he's waving his hand. It means he agrees. I'm into that. That's right. I, alone, without anyone behind me, without a budget, I brought my wife and children from city to city,

students from Papua gathered to find buildings, lobbies here and there, to make an activity, it's possible. Especially if all the power from the center is focused and we work with the right identification. 20 years, up to 100 years of Indonesia Merdeka. Papua can catch up with its past,

and the human development education index will significantly increase. I guarantee it.

Good.

Well, we hope that this is the opening, Mr. Jose. Hopefully, it can... I'm a little surprised to hear that. I think Bobon has been there many times. There are two Bobon. One doesn't know, and the other pretends not to know.

I want to say something. There are many podcasts in Papua. We have no intention to make you feel uncomfortable. We just want to say that we are very grateful to you.

We are very grateful to you. We are very grateful to you. We are very grateful to you. We are very grateful to you. It's such an honor to have you here. And hopefully it's an eye-opening for you, too. For you guys in Papua, there's no intention whatsoever to make you feel bad in Papua.

The purpose is to learn about the wounds there. And the wounds that are healed must be painful and uncomfortable.

Sometimes, the slap is needed to open our eyes. If we cure it, it will be painful and uncomfortable.

Sometimes, we need to open up our heart. Maybe it's a gift for us, for the government, for our friends, for the nation. There are certain wounds that need to be healed. We need to heal them well. And the wounds are here. Don't look for them on the street. Because the street is brighter than the house. I'm Juhang. I'm Semesta Mendukung. Semesta Mendukung.

And for you guys in Papua, we are all the same. Culture shock and all that. There are also wounds. Indonesia is a thousand languages. A thousand languages, different cultures.

If we ask our Chinese friends, do they have any wounds? I'm not sure. Do people in Bali have any wounds? No. Maybe it's more difficult for us to find our friends in Papua

because they have deeper wounds. But we have to heal them. If Indonesia wants to be an NKRI in Papua, we have. Let's close this. If Indonesia wants to be an NKRI in Papua, we have. Let's close this. 5, 4, 3, 2, 1. And close the door.