Diskriminasi Muslim dalam Birokrasi Studi pada Pemerintahan Kota Jayapura

Abstract

This article explains the phenomena of discrimination of Papuan Muslims in the local government in Jayapura Municipality of Papua. In the practice of bureaucracy especially the determination of officials, Papuan Muslims are not involved, even though they are indigenous Papuans. Conditions provide an explanation that there are problems that accompany Muslim travel in Jayapura. This study finds out that of the total 43 units of Regional Working Units (SKPD) which 5 are led by Muslims, while non-Muslims lead others. This composition is unequal of the population in this region, which has a 45% proportion of Protestants and, 41% of Muslims. This paper emphasizes three important points: first, special autonomy for Papua not only affects how regional sentiments are strengthened, but also impacts the treatment of particular groups, especially Muslims. Second, the determination of office in the government is strongly influenced by the similarity of primordial identity, especially ethnicity and religion. Third, from some positions held by Muslims, none of them are from Papuan Muslims.

The Display of Religious Symbols in Public Space: The Contestation of Muslim and Christian Identities in Jayapura, Papua

“…Working Units under the Jayapura municipal government, 37 were led by Christians; the remaining 6 were headed by Muslims. This not only underscores the administrative dominance of Jayapura's Christian community but also indicates an unbalanced distribution of power that has contributed to Muslim-Christian tensions (Iribaram et al, 2019). Owing to the dominance of the Christian community in the Jayapura municipal government, non-Christians have been implicitly subordinated.…”

“…Under Special Autonomy, the people of Papua-particularly the Christianshad access to significant public spaces in which they could express themselves. This is perhaps most readily apparent in the display of religious symbols in public spaces such as mountains and islands, as well as the identification of Papua as the Tanah Injil (the Land of the Gospel; see Iribaram, Abdullah & Pribadi, 2019).…”