Nila Kartika Wati
The selection of Selina Aurora as an Emerging Writer for the Makassar International Writers Festival (MIWF) 2026 marks a significant milestone for the representation of Papuan voices in the global literary and environmental discourse. As a writer, educator, and pastor, Aurora’s work transcends traditional storytelling, weaving together the complex threads of indigenous rights, environmental conservation, and feminist theology. Her emergence on the international stage comes at a critical juncture for Papua, a region currently grappling with large-scale industrial expansion, the impacts of climate change, and the ongoing struggle for the recognition of customary land rights. Through her narratives, Aurora seeks to challenge the monolithic portrayal of Papua as a land of mere conflict or untapped resources, instead presenting it as a vibrant "shared home" where nature and human dignity are inextricably linked.
The Significance of the Makassar International Writers Festival 2026
The Makassar International Writers Festival (MIWF) has long served as Indonesia’s premier platform for literary exchange, particularly for voices from the eastern archipelago. Since its inception, the festival has prioritized independent, non-commercial dialogue, fostering a space where writers from marginalized regions can engage with global audiences. Selina Aurora’s inclusion in the 2026 cohort of Emerging Writers highlights the festival’s commitment to "ecocriticism"—a literary movement that examines the relationship between literature and the physical environment.
In the context of 2026, the global literary community has increasingly focused on the "Global South" to understand the localized impacts of the climate crisis. Aurora’s work provides a rare, firsthand perspective from Papua, a region that hosts the largest remaining tropical rainforest in Asia. Her selection is not merely a recognition of literary merit but an acknowledgment of the urgent need for narratives that originate from the very landscapes currently threatened by industrialization.
Roots in the Wetlands: From Merauke to Manokwari
Selina Aurora’s literary identity is deeply rooted in the geography of South Papua. Born and raised in Merauke, her childhood was defined by the sprawling landscapes of swamps and mangrove forests. In her accounts, these ecosystems were not distant "nature preserves" but active playgrounds and sources of life. The rivers and swamps served as the communal "swimming pools" of her youth, forming a foundational memory that now fuels her advocacy.
This intimate connection with the land followed her as she transitioned into her professional life. Aurora currently serves as a pastor and an educator at the School of Congregational Teacher Education (SPGJ) in Manokwari, West Papua. Her career has also taken her to the remote coastal regions of Central Waropen, where she lived among indigenous communities in areas devoid of electricity and modern telecommunications. These experiences allowed her to witness the profound reliance of indigenous peoples on their natural surroundings—a relationship she describes as "inseparable."
The Critique of Development and the "Mud of Death"
A central theme in Aurora’s writing is a critical examination of state-led development projects in Papua. She frequently addresses the National Strategic Projects (PSN), particularly the "food estate" initiatives in Merauke, which aim to transform millions of hectares of forest and swamp into industrial agricultural land. While the Indonesian government promotes these projects as essential for national food security, Aurora’s 2025 essay, “In Papua, Swamps Turn into the Mud of Death for Women Due to Development,” published by Konde.co, highlights a darker reality.
Aurora argues that when swamps are drained and forests are cleared for industrial rice or sugarcane plantations, the primary victims are indigenous women. In Papuan culture, women are often the primary gatherers of food and traditional medicines. The destruction of the swamp—the "supermarket of life"—forces these women to travel further and work harder to sustain their families, often leading to a loss of economic autonomy and cultural identity.
Data from environmental watchdogs suggests that the Merauke Integrated Food and Energy Estate (MIFEE) and subsequent projects have led to the conversion of vast tracts of customary land. Aurora’s writing gives a human face to these statistics, illustrating how the "drying up" of the land is synonymous with the drying up of indigenous livelihoods. She clarifies that Papuans are not inherently "anti-development" but are critical of any progress that ignores indigenous dignity or utilizes coercive measures to seize land.
Ecotheology: Nature as a Subject of Faith
One of Aurora’s most distinctive contributions to the intellectual landscape of Papua is her focus on "ecotheology." With a background in the Master of Sociology of Religion program at UKSW, she approaches environmentalism through the lens of faith. Traditionally, some interpretations of religious texts have placed humans at the pinnacle of creation, viewing nature as a mere object for exploitation. Aurora’s ecotheology seeks to dismantle this hierarchy.
She posits that nature is a "subject" of theology, not just an object. In the Papuan context, where the church plays a central role in social and political life, this perspective is revolutionary. Aurora advocates for the "One Hearth, Three Stones" (Satu Tungku Tiga Batu) philosophy, which emphasizes the harmony between religion, tradition (adat), and the government. She argues that the church’s pulpit must be used to educate the congregation on environmental stewardship, treating the protection of the forest as a sacred duty rather than a secular political issue.
Under her influence and that of like-minded theologians, the Commission for Peace and Integrity of Creation (KPKC) within the Papuan church has begun to integrate ecological awareness into its core mission. This includes practical actions, such as encouraging congregants to protect endangered species like the cassowary and the hornbill, which function as the "farmers of the forest" by dispersing seeds.
Women as the Guardians of Indigenous Knowledge
Aurora’s advocacy is also deeply gendered. She draws inspiration from legendary Papuan figures like Mama Josefa Alomang, who famously stood against mining giant Freeport-McMoRan, and Mama Yasinta Moy, a leader in the resistance against land grabs in South Papua. Aurora views these women as the primary keepers of traditional knowledge—knowledge that is often oral and at risk of being lost.
To combat this, Aurora co-founded Aneta Papua, a digital media platform specifically designed as a "safe space" for Papuan women to share their stories. Through Aneta, women can document their experiences with environmental change, traditional food systems, and the preservation of herbal medicines. By transitioning this knowledge from the "oral" to the "written" tradition, Aurora and her colleagues are creating a permanent record of Papuan resilience that can be accessed by the global community.
Broader Implications and the Future of Papuan Literature
The implications of Selina Aurora’s work extend far beyond the borders of Indonesia. Her participation in the MIWF 2026 serves as a bridge between the localized struggles of Merauke and the global environmental movement. Her writing challenges the "distance of knowledge" and the "stigma of primitivity" that often colors outside perceptions of Papua.
For policy-makers, Aurora’s narratives offer a crucial warning: development that excludes the voices of the land’s original inhabitants is destined to result in social and ecological collapse. Her work suggests that the "success" of a project should not be measured in tons of rice or cubic meters of timber, but in the preservation of the "martabat" (dignity) of the people who call the land home.
As an Emerging Writer, Aurora’s future goals include a deeper exploration of the intersection between fiction and advocacy. She believes that while essays and journalism provide the facts, literature and fiction provide the empathy necessary to move people to action. Her dream is for the world to see Papua not as a site of tragedy, but as a repository of ancient wisdom and a beacon of hope for a more sustainable future.
In conclusion, Selina Aurora represents a new generation of Papuan intellectuals who refuse to be silenced by the complexities of their region’s history. By blending the sacred and the secular, the personal and the political, she is crafting a new map of Papua—one where the swamps, the mangroves, and the voices of women are at the very center. As she prepares for the Makassar International Writers Festival, the message she carries is clear: the struggle for Papua’s environment is a universal struggle for the future of the planet.
