Search
1000 results for “writing_blind”
-
I'm in awe right now, but I need some advice. For several years, I've been seeking the book that Beau Brummell used to learn Latin. I know it was Introduction to the Latin Tongue for the use of Youth. There were many different editions, including The famous, but later, Eton Latin Grammar. He attended Eton from 1786 to 1794. I have a digital copy of one published in 1795, wich fits the timeframe perfectly, but it's a mess when trying to read the "full text" with NVDA (my screen reader) or to convert the pdf to text. Likewise, I have one from about 1824-5 that is a reprint of 1795, and though it's a bit clearer, it's still full of errors. The hard copy reprints I've found are all pictures of the originals, not cleanly retyped. Just now, I found an original 1824 edition, and it's in clean condition! I'm quite afraid, because I am totally blind, and in order to read it, I must hold it and turn the pages so that my software can scan it! I can either use my ArX Vision, which I wear on my head, or my Pearl Document Scanning Camera with Openbook. Either way, I would be touching a book that's 200 years old! However, no one seems to have a modern copy that is retyped. All are just pictures of old editions, and when I try to convert the pdfs to txt, or to read the pre-made html versions (all at the Internet Archive), they are full of errors! This would be fine in English, but I'm using the book to learn Latin!
abebooks.com/servlet/BookDetai…
As a side note, here is my post in which I explain my search for a Latin tutor. I have not yet found one. If you think you can help me, please read said post before simply writing that you are a tutor. I am not using modern methods or pronunciation.
dandylover1.dreamwidth.org/768…
Finally, this is the syllabus for the pre-1868 Eton College curriculum that I created after a lot of research. It includes links to the books I plan to use, as well as extras.
dandylover1.dreamwidth.org/994…
#BeauBrummell #books #Brummell #classicaleducation #education #Eton #EtonCollege #Language #Latin #Learning #nineteenthcentury #syllabus #TraditionalEnglishPronunciation #teacher #tutor
-
Opinion: The Invisible Powerhouse – Why The Herald’s Culture 50 Has An Interactive Blind Spot
This is a fantastic list. Truly. As I read through The Herald’s 50 most powerful people in Scottish arts and culture (Paywall), I see names that represent the very best of our nation – musicians, producers, actors, and advocates who have fought to keep Scotland’s creative heart beating during some of the toughest years in recent memory. I recognise many of them as allies. I respect all of them as peers.
But I also noticed something else. Or rather, I noticed a void.
In a list of 50 powerbrokers shaping what Scotland consumes in theatres, galleries, and concert halls, there is not a single representative from the Scottish games ecosystem. Not one. In 2026, as our world becomes increasingly defined by digital interaction, the country’s largest, most successful, and most productive creative export has been missed entirely.
The Billion-Pound Ghost
This is not a new phenomenon, but it is one that we can no longer afford to ignore. For decades now, the games industry has been the billion-pound ghost in the room of Scottish culture. We are frequently cited for our extraordinary GVA and our global commercial reach, but we are almost never invited to the table when the conversation turns to artistic merit or cultural impact.
By excluding (ignoring? Missing?) games from a list of the most powerful people in culture, we are essentially saying that the millions of people who engage with interactive storytelling, virtual performance, and digital art are not engaging in culture. We are saying that the world-class designers in Dundee, Edinburgh, Glasgow, and Elgin – people who are masterminds of empathy, systems, storytelling and aesthetics – are somehow separate from the creative fabric of the nation.
Beyond the Bottom Line
While the economic argument for games is inarguable – as I have highlighted in the Level Up Scotland Games Action Plan – my challenge to the wider arts sector is to look beyond the balance sheet.
Games are the golden thread of the 21st-century creative economy. They are where music, narrative, visual art, and technical engineering collide to create entirely new forms of human experience. When we talk about the power of the arts to transform lives, why are we not talking about the therapeutic impact of the Gamer-in-Residence at Glasgow Children’s Hospital? When we talk about cultural legacy, why is the ongoing lack of preservation of our digital heritage still treated as an optional extra?
The isolation of games is a uniquely Scottish problem in one specific, structural way. In the rest of the UK, games are tucked under the wing of the screen industries. In Scotland, we are one of the 16 official sub-sectors of the creative industries – standing alongside architecture, design, and visual art. On paper, we are integrated. In practice, we are siloed. In policy terms, we are entirely invisible.
A Hand Across the Aisle
I am not writing this to complain; I am writing this to offer outreach. The ongoing exclusion of games is a missed opportunity for the traditional arts. Imagine the cultural impact of a collaboration between the Citizens Theatre, or Dance Base and a real-time 3D studio, or the RSNO performing alongside a live interactive performance. These are the opportunities that stay locked away when our worlds remain apart.
At the Scottish Games Network, we are working to bridge this gap. Following our More Than Games events in 2022-25, we are preparing to launch Project Pathfinder. This initiative is specifically designed to bring games technology into the wider creative and cultural sectors, acting as a force multiplier for artists, filmmakers, musicians, writers and performers.
The Wake-Up Call
To my friends and colleagues in the traditional arts: consider this a friendly wake-up call. The next generation of Scottish creators does not see a boundary between a play and a game, or a gallery and a virtual world. They see a single, fluid creative landscape and open opportunities.
If we want a Culture 50 that truly reflects the power and influence of Scottish creativity, we have to start looking at the digital screen with the same respect we give to the stage, the cinema screen or the canvas.
SGN is here to facilitate that conversation. I am here to be the architect of that bridge. Let us make sure that by 2027, the 50 most powerful people in Scottish arts and culture include the pioneers who are building the interactive future of our nation.
Brian Baglow is the Founder and CEO of the Scottish Games Network.
Photo by Anthony Camp on Unsplash
#arts #creativeIndustries #culture #games #herald #Pioneers #scotland #Top50 -
Hey, it's another one of these things where I reread a comic that I read years ago and write my stream-of-consciousness thoughts!
*Speak of the Devil: Wake the Dead* by @[email protected] is an urban fantasy detective mystery webcomic that ran from 2018-2021. I read it as it originally released, but I have not reread it since then. Today, I start my full reread, and I will be writing my thoughts as I go. As always, this reread will contain SPOILERS!
Lunsford's previous comic, Supernormal Step (2008-2018) is one of my all-time favorites. I really love Fiona and the rest of the cast. When Speak of the Devil started, my expectations were sky high, but I also had no idea what to expect in terms of characters.
Chapter 1: Have a Nice Trip
We start with a cover page for the whole series, showing our protagonist, Sunday Blackburne, a humanoid with a black tail and devilish horns. She's half-basilisk and half-devil. The cover for the ebook (which is what I'm reading) is based on the first page of the online comic, but it's been enhanced.
We start the story proper in media res, with a cloaked figure pushing someone out a high window onto a busy street. Sunday is talking to a fey-like creature about someone she's about to fight. I don't remember if this guy shows up later of if he's just here to help establish Sunday. She's interrupted by a phone call from Kiera, who reminds Sunday that she has a blind date! Kiera reminds Sunday that Sunday broke up with her ex over a year ago. I don't remember anything about Sunday's ex, including whether or not we ever see her. Kiera uses the power of a cute cat! I love the sign on the outside of Kiera's place.
On the bus, Sunday hears something to distract her from her date: two people talking about Jack's Lantern, as mentioned on the chapter cover. Ah, irony. And a billboard ad specifically aimed at whisps. Now we meet Mina. They hit it off talking about their mixed ancestries, and then bam: Mina asks about Lena, Sunday's mom, and the temperature in the room drops a lot. Lena is a cop, Sunday is a private detective. They don't get along.
And now our client Salvador interrupts, insisting Sunday help find a "dear dear friend." I don't recall every detail of the plot of this comic, but I remember being very suspicious of Salvador my first time through. We're looking for a whisp named Curtis Becket, oh, and he's not really Salvador's friend: he's an employee under-the-table. Sunday lives in an abandoned diner. And she's just as suspicious of Salvador as I am.
So the invitation to Jack's Lantern is a puzzle telling you the current location. Sid and Dex help, and they have a book on the history of whisp communities. Sweet friendships. Now Sunday arrives at Jack's Lanturn. As the only non-whisp present, she quickly attracts the owner's attention. Curtis was friends with band guitarist Isla Quinn. Dang, that girl looks a fair bit like Fiona if she was a whisp. I love the exchange of dialogue between these too:Isla: You're not a cop, are you?
Sunday gets Curtis' address, but his home (if it's even his real address) is abandoned. A green person has been dead here for awhile: they look like the cloaked figure from the opening scene. Same species or actually the same person? I like Sunday's inner monologue: uh oh, she has to call mom. Now two thugs enter looking for someone: are they looking for Curtis? Sunday goes badass fighting them...end of chapter!
Sunday: I try my best not to be-
So, overall thoughts for the first chapter. First, the plot moves really fast: much faster than SNS or Nix of Nothing. I love all the little details of worldbuilding about wisp culture, and the generally cosmopolitan nature of the setting. It's also clear from the little details that the author had planned out exactly where the plot was going.
But my biggest observation is a repeat of what I said about Supernormal Step: The author is really good at getting me to like their characters. I love Sunday right off the bat and I want to read more about her. Now, I am going to pull up what I said in my Supernormal Step reread and see how that comparesMy general thoughts on the first two chapter are that right from the beginning, Lunsford was really good at creating characters that I want to read about. Fiona, Van, Jim, Kite, and the Hendersons are all characters I immediately want to know more about.
That's from my SNS reread, June 2020, about the first two chapters. Five years and one comic later, my opinion remains the same.
Come back tomorrow for Chapter 2: Watch Your Step.
#Webcomics #SpeakOfTheDevil -
Bitterness – Hallowed Be the Game Review By TymeThrash metal trio Bitterness has been riffing around Germany’s underground metal scene since 2002. And despite a twenty-plus-year career spent in a state of sustained anonymity, these thrashers three are ready to throw down their eighth full-length odyssey, Hallowed Be the Game. Marching under the thrash banner in a country that birthed not only the Big Teutonic 4, (Kreator, Sodom, Destruction, and Tankard) but some very endearing second-tier bands (Exumer, Holy Moses, Paradox, and Living Death) takes guts and persistence. Luckily, Bitterness has a little bit of both. Between Megadeth hitting number 1 on the Billboard 200 for the first time with its eponymous swan song and Kreator releasing an album I CANNOT get out of my earholes, thrash shone brightly in January. Does Bitterness possess the skill and fortitude necessary to carry that light into the desolate, hopeless darkness of February?1
Bitterness plays mid-level neothrash that neither raises nor furrows brows, historically straddling the fence between At the Gates-style melodeath and 2000s-era Kreator-core. Yet, Bitterness has leaned further into its thrashy side since introducing a mascot—enter blindfolded Jesus—on the cover of 2015’s Ressurexodus, and who appears here looking strikingly like Snake Plissken. Frank Urschler’s riffs are plentiful, firing primarily at speeds either breakneck (“WWH8,” “Hallowed Be the Game”) or breakneck (“Hypochristianity”), and his vocals—a hybrid blend of Petrozza (Kreator), Souza (Exodus), and Ellsworth (Overkill)—fit what Bitterness is doing well. Andreas Kiechle blisters the skins effectively enough to keep things on track, while Marcel Konz’s prominently plucked bass lines round out the rhythm section. Thrash’s status quo and the AMG safety counter have nothing to fear from Bitterness. And yet Hallowed Be the Game isn’t completely devoid of enjoyable moments, despite being weighed down by bloat and victimized by its own overt juvenilia.
I respect that Bitterness seems content to exist on the fringe of its chosen scene, with the very front half heavy Hallowed Be the Game—as any eighth offering might—standing as proof they’ll not go gently into any good night. With the very Kreatoric one-two punch of the opening salvo (“WWH8,” “AMOK:KOMA”), Bitterness proves that well-executed riffage can still overcome a dearth of originality: this is also where I find Urschler vocalizing at his most Petrozza-like. And then, in an attempt to bring Teutonic legitimacy to these proceedings, I appreciated the vocal contributions of Tankard’s very own Andreas “Gerre” Geremia to “High Sobriety” about as much as “Hypochristianity” took me back to Pleasures of the Flesh-era Exodus. To be certain, Urschler and company execute their ABC’s and capably deliver on the fundamental tenets of thrash: crack beer, bang head. Despite this, a couple of things really held the album back for me.
Hallowed Be the Game loses most of its muscle mass from fatty back half disease and a we-tried-too-hard style of juvenile delinquency. With a runtime exceeding forty-three minutes, Bitterness could have easily cut the last 10 and left us with a more manageable slab of pseudo-enjoyable, albeit pedestrian, thrash metal. Instead, the nearly eight-minute instrumental “Magnum Innominandum,” its leaden pace and lack of dynamic variability rendering it perfunctory and the even more unnecessary cover of the Graves-era Misfits song “Scream!” remained almost as padding, bringing Hallowed Be the Game to a very underwhelming close. Combine those two, parting flop shots alongside the fact that nearly every song title is a somewhat childish play on words, and the whole Game just felt silly. And not in a good way, as I’d expect from more light-hearted bands like Tankard, Municipal Waste, and others of that ilk.Neither particularly good nor bad, Hallowed Be the Game is one of those albums that just is, and assuredly isn’t the breakthrough Bitterness may have been hoping for. It’s like that girl you met at Niagara Falls one weekend in college, fun to hang with for a few days, but definitely nothing serious. Ultimately, Bitterness failed to pique my interest beyond writing this review. Die-hard thrashers may get a few miles out of Hallowed Be the Game, but as for me, I’m going to spin Kreator again.
Rating: 2.5/5.0
#25 #2026 #AtTheGates #Bitterness #Exodus #Feb26 #GUC #GermanMetal #HallowedBeTheGame #Kreator #Review #ThrashMetal
DR: 6 | Format Reviewed: 320 kbps mp3
Label: G.U.C.
Websites: Bandcamp | Facebook | Instagram
Releases Worldwide: February 6th, 2026 -
Stuck in the Filter: October 2025’s Angry Misses
By Kenstrosity
They say it’s going to be a harsh winter this year. They always say that, and it’s almost never true, at least not from where I’ve set up camp. However, no matter the weather I am a harsh taskmaster, doling out grueling hours, no pay or benefits, and probably the worst coffee on the planet to my dutiful minions. It takes a special kind of person, motivated by pure unadulterated greed to ravenously scour the filter for dusty, almost-forgotten gems like they do.
But we are thankful for them for being exactly that! And we also benefit, in the form of quality(ish) chunks of glimmery, shimmery metal. BEHOLD!
Kenstrosity’s Riffy Representation
Xaoc // Repulsive Summoning [October 31, 2025 – Edgewood Arsenal Records]
Xaoc’s history is one of the more confusing I’ve encountered in my time writing for this blog. After breaking up in 2008, a new lineup spawned in 2022 to record and release Proxime Mortis from the ashes of songs written pre-breakup, supported by Edgewood Arsenal. At some point this year, two more members spawned in anticipation of this new slab Repulsive Summoning. But the band’s labeled as Split Up already on Metallum? I don’t understand what’s going on there, but at least I can say that Repulsive Summoning is a turbo banger! These riffs are bonkers, full of verve and swagger, brimming with groove and muscularity. A happy mix of Vomitory and Dormant Ordeal, this Virginian outfit know how to throw down. Highlights like “Ave Solva Coagula,” “Antima Samskara,” “The Great Perfected Ones,” and the entire “Degenerate Era” three-part suite reduce my body into a fine slurry by the grinding, vicious power of their riffs alone. But the rabid growls, ballistic percussion, and meaty guitar tones contain more than enough fuel to propel those riffs across this tight and thunderous 35-minute runtime. It’s a simple record, built to beat me down and leave me broken and bloodied, but it’s also an effortlessly memorable affair that leaves me wanting more despite the mounting medical bills. Don’t sleep on Xaoc!
Andy-War-Hall’s Succulent Surplus
Canvas of Silence // As the World Tree Fell [October 31st, 2025 – Rockshots Records]
Finnish symphonic metallers Canvas of Silence describe themselves as “prog-influenced chorus metal,” and that description goes far in outlining their debut As the World Tree Fell. Their core sound resembles a progged-out Nightwish moonlighting as a melodeath band, committing ludicrous bombast on symphonic-heavy cuts like “The Great Unknown” and “Wayfarer” amidst a sharp Gothenburg riff attack in “Watching the World Tree Fall” and “Drown.” Canvas of Silence mete out a balanced approach of light and dark sounds between Theocracyesque prog-power (“One With the Wind,” “Humanimal”) and Madder Mortem-like gothic twists (“Drown,” “Anthem for Ashes”), all reined in by the commanding vocal presence of singer Loimu Satakieli.1 Sitting somewhere between Anette Olzon (ex-Nightwish, The Dark Element) and Agnete Kierkevaag (Madder Mortem), her impassioned and heavily-layered singing turns As the World Tree Fell into a smörgåsbord of lush, catchy and anthemic tunes of an uplifting, sing-along nature. Optimism permeates As the World Tree Fell, felt at a fever pitch on the enormous choral bridge of “Humanimal” and the folky power metal jaunt of “One With the Wind.” Even on lyrically dark/mournful passages like “Wayfarer” and “Garden of the Fallen,” Canvas of Silence deliver soaring, hopeful crescendos that at times reach Fellowship levels of good cheer. Canvas of Silence can craft sincerely beautiful moments, and though As the World Tree Fell’s production can be sterile and overly loud2 I am nothing but excited to see what these Finns can cook up next.
Spicie Forrest’s Punky Proferrings
Violent Testimony // Aggravate [October 17th, 2025 – Horror Pain Gore Death Productions]
Do you wish there was more grind in your life? Well, Cheyenne, Wyoming’s Violent Testimony just assumed you would. Combining the punky flair of Napalm Death with the lead foot ethos of early Pig Destroyer and Cattle Decapitation, debut LP Aggravate is 26 minutes of delicious grindy goodness. From the opening salvo of “God Complex Massacre” to the final detonations of “Hit N’ Run,” Violent Testimony shows absolutely no restraint. D.N.’s Gatling drums mow down everything in their path while T.W.’s serpentine bass clears the chaff and flattens any obstruction. Shrapnel propelled by N.Y.’s brutish, breakneck riffing can be seen burying itself in concrete walls, still quivering (“Rider in the Night,” “Psychotic Episode”). Caustic growls and vitriolic screams tear from T.W.’s throat at mach fuck (“Flashbang Celebration,” “Obligatory Manifestation of Infinite Grind”). With only two tracks exceeding the two-minute mark, Violent Testimony screams their piece with as much sound and fury as possible before moving on and picking their next bone with the system. This keeps Aggravate a lean, densely-packed offering. If you need to get pissed off right now and even the fastest death metal is too slow, Violent Testimony is all too happy to decimate the opposition with you.
Uaar // Galger og Brann [October 17th, 2025 – Fysisk Format Records]
Hailing from Oslo, Norway, crust outfit Uaar celebrates their tenth birthday by releasing their debut LP. Galger og Brann, which means “Gallows and Fire” in Norwegian, expands on the foundations laid by established acts like Skitsystem and Tragedy. With one foot firmly planted in black metal and the other in hardcore, Uaar unleashes a cacophony of rage unfettered. D-beats abound, courtesy of Truls Friesl Berg, creating a frantic, enraged atmosphere. Dag Schaug Carlsen’s blackened rasps are so cold they burn, matching the evil pall hanging over tracks like “Galeås” and “Den siste.” Post-flecked, Ancsty tendencies (“Alt Skal Brenne,” “Overalt”) peek through the feral hardcore riffage (“Håpet forsvinner”) of guitarists Erik Berg Friesl and Jon Schaug Carlsen, while bassist Stian S. Evensen provides the muscle to convince you these guys aren’t screwing around. Uaar is well-versed in their base genres, alternating between and mixing black metal and hardcore effortlessly. The occasional blues-tinged heavy metal lead—as in “Overalt” and “Dolken”—keep Galger og Brann from being a one-note affair. With a dearth of standout blackened hardcore releases this year, Uaar’s Galger og Brann is a welcome—if late—addition to the list.
Scorching Tomb // Ossuary [October 24th, 2025 – Time to Kill Records]
I’ll be honest, I’ve never considered Montreal, Canada, to be prime death metal territory. Luckily, Scorching Tomb doesn’t care what I think. Debut LP Ossuary is an aural violation born of Tren-induced hardcore aggression and filthy old school death metal. With a guitar tone (Philippe Lelbanc) like sandpaper and a bass like swallowing gravel (Miguel Lepage), Scorching Tomb plays in the same cesspools as Bloodgutter and Rotpit. We normally associate melted faces with guitar solos, but that honor belongs to whatever corrosive noises issue forth from vocalist Vincent Patrick Lajeunesse’s guts. Drummer Émile Savard loves a blast beat, often detonating them in short bursts to support an already bone-breaking assault (“Feel the Blade”). “Stalagmite3 Impalement” and “Sanctum of Bones (Ossuary)” are particularly savage, with tetanus-inflicting riffs and bloodthirsty screams threatening to drag you into the crypt to be used for meal prep. On “Skullcrush,” Sanguisugabogg’s Devin Swank perfectly matches Scorching Tomb’s vile depravity, cementing them as a promising new act in the scene. Ossuary is raging, muscle-bound, caveman death metal drowned in a vat of viscera and sewage, and it tastes incredible.
ClarkKent’s Gratifying Goodies
Sutratma // Adrift [October 3rd, 2025 – Self-Release]
While I didn’t purposely seek out more doom during my self-imposed month of picking only doom promos, Sutratma’s fifth full-length, Adrift, ranks as one of the better doom albums I listened to in November. This California four-piece has been writing funeral doom for 15 years, and it shows in their ability to craft effective melancholic slow-burns that strike a balance between melody and crushingly heavy. Adrift impresses straight out the gate with the piano-drenched “Wind and Sea.” This song nicely melds the sorrowful softness of the piano with punishing guitar riffs and impressive growls. Just like stalwarts My Dying Bride, Sutratma mixes growls with cleans, and Daniel Larios’s cleans effectively hit you right in the feels while the growls take on a more despairing note. There’s plenty of variety from song to song, with organs stealing the show on “Guiding Star” and a lovely melody on “The Great Bereaver” that builds up to a moving finale. Just like with Oromet, there’s a serenity to the music that is calming, and the skilled songwriting and musicianship lends a poignancy to it all. With the frenzy of list season upon us, it’s nice to have something like this to remind us that it’s okay to just slow down—even when an angry ape is berating you for more content.
Starer // Ancient Monuments and Modern Sadness [October 10th, 2025 – Fiadh Productions]
Josh Hines, the one man behind black metal project, Starer, has been very busy. Since forming Starer in 2020, he has released four EPs and now, with the release of Ancient Monuments and Modern Sadness, four LPs. I first became acquainted with this band on 2023’s Wind, Breeze, or Breath and was taken in by Hines’s aggressively atmospheric take on black metal. Ancient Monuments and Modern Sadness hits the ground running on “I Cry Your Mother’s Blood” with some aggressively catchy melodies. The aggression continues on “Il-Kantilena” with its icy riffs and pumping blast beats. Meanwhile, “The Field of Reeds” combines the black n’ roll of Fell Omen with the fuzzy reverb of atmoblack for a rollicking good time. Hines screams into the void as subdued symphonics add layers of melody, providing a surprising amount of depth to each song. Because of the frenetic pace, the 50-minute runtime flies right by, even as songs like “Song of the Harper” do their best to vary the tempo. For black metal, the production is lush and gorgeous, giving air to all instruments. The epic, ten-minute finale is the culmination of Hines’s ability to put together complex and compelling music that both excites by its aggression and dazzles with its atmospherics. Black metal fans should not miss this one.
Grin Reaper’s Haunted Harvest
Black Cross Hotel // Songs for Switches [October 31st, 2025 – Someoddpilot Records]
Three years after dropping their favorably reviewed debut Hex, keys-drenched and industrialized outfit Black Cross Hotel returns bearing Songs for Switches. 80s-inspired synths, mid-paced chugs, and dance-ready grooves pack neatly into forty-one minutes of grubby fun, sure to interest fans of Ministry and Killing Joke, or anyone with a predilection for leather. Where Hex boasted a wider assortment of tempos, Songs for Switches narrows its focus to mid-paced songs with a keener emphasis on keyboard melodies. Averting a direction that could have been limiting, Black Cross Hotel smartly sidesteps this by shaving down song lengths and arranging the tracks for optimal pacing. Individual moments across the album evoke Me and That Man (“Eyes from Nowhere”), Soulfly (“Blood Dance”), and Joy Division (“Typo”), casting an eclectic array of sounds into Mount Gloom to forge ten dangerously fun tracks. Though I liked the album at first listen, it took multiple spins for Songs for Switches’ distilled aesthetic to fully unfurl, and once it did, my appreciation redoubled. With a sinister atmosphere designed as much for pain as pleasure, Black Cross Hotel has readied your room for a night you won’t forget.
Miasmata // Subterrania [October 31st, 2025 – Naturmacht Productions]
Still hawking their distinctive blend of meloblack and heavy metal, Miasmata dropped sophomore platter Subterrania on what was one of the most congested release days of 2025.4 In addition to the recurring influences of Windir (“Die at the Right Time”) and Iron Maiden (the intro to “Subterrania” smacks of The X Factor), Subterrania adds a dollop of thrash into the mix. Opener “Those Who Cross the Flame” struts out with a punky riff that wouldn’t be out of place on an Anthrax record, while “Full of the Devil” tastes as much like Testament or Havok as Diamond Head. The beauty of Miasmata, both on debut Unlight: Songs of Earth and Atrophy and Subterrania, is one-man mastermind Mike Wilson’s aptitude to synthesize a mighty host of influences into a unique sonic palette all his own. As Sharky noted in Unlight’s review, Miasmata has a knack for remarkable restraint. Subterrania clocks under forty minutes, layering slithery riffs upon one another in a way that propels the music in constant motion, shifting and unfolding so organically that the album slips by before you realize it’s over (an especially impressive feat considering the self-titled closer’s near fourteen-minute runtime). If you missed Miasmata’s latest on release day, go rectify that. Don’t let Subterrania get lost to the underground.
Dolphin Whisperer’s Autumnal Anomoly
夢遊病者 // РЛБ300119225 [October 28th, 2025 – Self Release]
As if plucked into lucidity from amidst a hazy, proggy machination, РЛБ30011922 steps into its narrative—an exploration of a beloved figure in its creator’s life, including sound clips describing the trials through which she persisted—with an entrancing stumble. Through an understated math rock lens, tight kit rhythms with a tension-building hi-hat clashes strut against a loud and leading bass voice across 37 minutes of fluid guitar textures. Whether it’s the chunky fusion reminiscent of Hackett-era Gordian Knot, the playful rhythmic post-rock that evokes a band like toe, or the fuzzed-out punctuation that tell a prog tale as ’70s King Crimson would, 夢遊病者, also known as Sleepwalker, makes their love of sound as clear as their love of РЛБ30011922’s inspiration. In a setting this free and detailed, not a single moment of this one-long-song opus passes by without taking a moment to focus on a given performer’s escalation in the drama of the movement. Wielding short guitar solos as segues into popping double-kick trots, spoken word exposition as pedal switch-up opportunities, all leading to a crescendo of bent and bluesy expression, 夢遊病者 succeeds in more than just holding an audience captive with their jammy and heartfelt statement. РЛБ30011922, like the shorter form releases that have graced these halls before, will have you coming back time and time again to explore its sentiments, which feel both traced from a dream yet rooted in rich, earthly tone pleasures.
Saunders’ Slinky Sneaks
Enragement // Extinguish All Existence [October 31st, 2025 – Transcending Obscurity]
The back end of 2025 has thrown down some delightfully vicious, chunkified, and straightforward death metal gems, courtesy of the likes of Depravity, Glorious Depravity and Terror Corpse. Not to be discounted, Finland’s Enragement dropped their own intense slab of brutal death on fourth LP, Extinguish All Existence. Cutting with any pleasantries, Enragement get down to business, slamming through a tight, burly collection of Americanized death, keenly treading a balance between thuggish beatdowns, chest-busting blasts, slammy, pig-squealing grooves, and more traditional, though deceptively diverse brutal death fare. Despite the certifiably crushing formula deployed, there is an air of accessibility, perhaps attributed to the clean but suitably beefy production job, bludgeoning, addictive grooves and sinister currents of atmospheric melody flowing through the album’s riff-centric veins. Thrashy, straightforward bursts of fury are tempered by more technical flourishes and an impressively versatile vocal assault. The likes of Devourment, Deeds of Flesh, Dawn of Demise and Benighted are perhaps fitting reference points, however, Enragement blast their own path of uncompromisingly heavy destruction.
Stephen Brodsky // Cut to the Core Vol. 1 [October 3rd, 2025 – Pax Aeturnum]
There are a couple of ways to broach this latest solo endeavor from lovable rogue and Cave In/Mutoid Man mastermind Stephen Brodsky. Brodsky delivers refreshed interpretations of various ’90s hardcore songs, reimagined in acoustic form. Those familiar with the original compositions will likely have fun dissecting and comparing the original anthems. While others, such as myself, largely unfamiliar with the originals, can enjoy these polished takes in their reimagined form, without comparison. Over the years, I have developed a strong connection with Brodsky’s works and come to appreciate his softer, acoustic flavorings. The likes of Snapcase, Converge, Texas is the Reason, Threadbare and By the Grace of God are some of the acts covered with typical style, zest, and emotion. Brodsky’s expressive and emotive delivery showcases both a loving appreciation of the material and deeper emotional connection that bleeds through the often darker, melancholic vibes of the acoustic constructions. The collection is remarkably consistent and infectious, highlighted by Brodsky’s crisp and soulful acoustic playing and distinctive singing voice on standout cuts, including “Windows” (Snapcase), “Benchwarmer” (Lincoln), “Fissures” (By the Grace of God), “Farewell Note to This City” (Converge), and “Voice” (Sense Field).
Soul Blind // Red Sky Mourning [October 10th, 2025 – Closed Casket Activities]
Riding a familiar wave of early ’00s alt-rock/metal and ’90s grungy nostalgia, New York’s Soul Blind emerge with sophomore LP, Red Sky Mourning. Although they tread dangerously close to overt derivation of prominent influences, including Alice in Chains, Deftones, and Helmet, Soul Blind manage to just stay afloat on their own terms. The dreamy melodies, chunky alt metal riffs, and soaring, Cantrell-esque vocal melodies cultivate some earwormy hooks and fuzzy, 90s/’00s feels. Soul Blind possess a knack for writing textured, mildly sludgy, infectious rock ditties, dabbling in shoegazing atmospherics, and sturdier alt metal territories along the way. Soul Blind relish in AIC inspired earworms (“Dyno,” “Hide Your Evil”), grittier, more aggressive alt metal fare (‘Billy,’ “New York Smoke”) and airy, indie pop-rock (“Thru the Haze”). Soul Blind have work to do to stand out from their influences and develop a more unique sound and robust character. However, the signs are positive for better things to come. Red Sky Mourning is a solid throwback album and handy companion piece to the equally nostalgia-inspired album from Bleed earlier in the year.
#2025 #Acoustic #Adrift #Aggravate #AliceInChains #AmericanMetal #AncientMonumentsAndModernSadness #Ancst #Anthrax #AsTheWorldTreeFell #AtmosphericBlackMetal #BlackCrossHotel #BlackMetal #Bleed #Bloodgutter #ByTheGraceOfGod #CanadianMetal #CanvasOfSilence #CattleDecapitation #CaveIn #ClosedCasketActivities #Converge #Crust #CutToTheCoreVol1 #DeathMetal #Deftones #Depravity #DiamondHead #DormantOrdeal #EdgewoodArsenalRecords #Enragement #ExtinguishAllExistence #FellOmen #Fellowship #FiadhProductions #FinnishMetal #FuneralDoom #FysiskFormatRecords #GalgerOgBrann #GloriousDepravity #GordianKnot #GrooveMetal #Grunge #HardRock #Hardcore #Havok #HeavyMetal #Helmet #HorrorPainGoreDeathProductions #IndependentRelease #IndustrialMetal #InternationalMetal #IronMaiden #JapaneseMetal #KillingJoke #KingCrimson #Lincoln #MadderMortem #MeAndThatMan #MelodicBlackMetal #Miasmata #Ministry #MutoidMan #MyDyingBride #NapalmDeath #NaturmachtProductions #NewZealandMetal #Nightwish #NorwegianMetal #Oct25 #Oromet #Ossuary #PaxAeternum #PigDestroyer #ProgressiveMetal #ProgressiveRock #RedSkyMourning #RepulsiveSummoning #Review #Reviews #RockshotsRecords #Rotpit #Sanguisugabogg #ScorchingTomb #SelfRelease #SelfReleased #SenseField #Skitsystem #Snapcase #SomeoddpilotReocrds #SongsForSwitches #SoulBlind #Soulfly #Starer #StephenBrodsky #StuckInTheFilter #StuckInTheFilter2025 #Subterrania #Sutratma #SymphonicMetal #TerrorCorpse #Testament #TexasIsTheReason #TheDarkElement #Theocracy #Threadbare #TimeToKillRecords #toe #Tragedy #TranscendingObsurityRecords #Uaar #ViolentTestimony #Vomitory #Windir #Xaoc #РЛБ30011922 #夢遊病者
-
Stuck in the Filter: October 2025’s Angry Misses
By Kenstrosity
They say it’s going to be a harsh winter this year. They always say that, and it’s almost never true, at least not from where I’ve set up camp. However, no matter the weather I am a harsh taskmaster, doling out grueling hours, no pay or benefits, and probably the worst coffee on the planet to my dutiful minions. It takes a special kind of person, motivated by pure unadulterated greed to ravenously scour the filter for dusty, almost-forgotten gems like they do.
But we are thankful for them for being exactly that! And we also benefit, in the form of quality(ish) chunks of glimmery, shimmery metal. BEHOLD!
Kenstrosity’s Riffy Representation
Xaoc // Repulsive Summoning [October 31, 2025 – Edgewood Arsenal Records]
Xaoc’s history is one of the more confusing I’ve encountered in my time writing for this blog. After breaking up in 2008, a new lineup spawned in 2022 to record and release Proxime Mortis from the ashes of songs written pre-breakup, supported by Edgewood Arsenal. At some point this year, two more members spawned in anticipation of this new slab Repulsive Summoning. But the band’s labeled as Split Up already on Metallum? I don’t understand what’s going on there, but at least I can say that Repulsive Summoning is a turbo banger! These riffs are bonkers, full of verve and swagger, brimming with groove and muscularity. A happy mix of Vomitory and Dormant Ordeal, this Virginian outfit know how to throw down. Highlights like “Ave Solva Coagula,” “Antima Samskara,” “The Great Perfected Ones,” and the entire “Degenerate Era” three-part suite reduce my body into a fine slurry by the grinding, vicious power of their riffs alone. But the rabid growls, ballistic percussion, and meaty guitar tones contain more than enough fuel to propel those riffs across this tight and thunderous 35-minute runtime. It’s a simple record, built to beat me down and leave me broken and bloodied, but it’s also an effortlessly memorable affair that leaves me wanting more despite the mounting medical bills. Don’t sleep on Xaoc!
Andy-War-Hall’s Succulent Surplus
Canvas of Silence // As the World Tree Fell [October 31st, 2025 – Rockshots Records]
Finnish symphonic metallers Canvas of Silence describe themselves as “prog-influenced chorus metal,” and that description goes far in outlining their debut As the World Tree Fell. Their core sound resembles a progged-out Nightwish moonlighting as a melodeath band, committing ludicrous bombast on symphonic-heavy cuts like “The Great Unknown” and “Wayfarer” amidst a sharp Gothenburg riff attack in “Watching the World Tree Fall” and “Drown.” Canvas of Silence mete out a balanced approach of light and dark sounds between Theocracyesque prog-power (“One With the Wind,” “Humanimal”) and Madder Mortem-like gothic twists (“Drown,” “Anthem for Ashes”), all reined in by the commanding vocal presence of singer Loimu Satakieli.1 Sitting somewhere between Anette Olzon (ex-Nightwish, The Dark Element) and Agnete Kierkevaag (Madder Mortem), her impassioned and heavily-layered singing turns As the World Tree Fell into a smörgåsbord of lush, catchy and anthemic tunes of an uplifting, sing-along nature. Optimism permeates As the World Tree Fell, felt at a fever pitch on the enormous choral bridge of “Humanimal” and the folky power metal jaunt of “One With the Wind.” Even on lyrically dark/mournful passages like “Wayfarer” and “Garden of the Fallen,” Canvas of Silence deliver soaring, hopeful crescendos that at times reach Fellowship levels of good cheer. Canvas of Silence can craft sincerely beautiful moments, and though As the World Tree Fell’s production can be sterile and overly loud2 I am nothing but excited to see what these Finns can cook up next.
Spicie Forrest’s Punky Proferrings
Violent Testimony // Aggravate [October 17th, 2025 – Horror Pain Gore Death Productions]
Do you wish there was more grind in your life? Well, Cheyenne, Wyoming’s Violent Testimony just assumed you would. Combining the punky flair of Napalm Death with the lead foot ethos of early Pig Destroyer and Cattle Decapitation, debut LP Aggravate is 26 minutes of delicious grindy goodness. From the opening salvo of “God Complex Massacre” to the final detonations of “Hit N’ Run,” Violent Testimony shows absolutely no restraint. D.N.’s Gatling drums mow down everything in their path while T.W.’s serpentine bass clears the chaff and flattens any obstruction. Shrapnel propelled by N.Y.’s brutish, breakneck riffing can be seen burying itself in concrete walls, still quivering (“Rider in the Night,” “Psychotic Episode”). Caustic growls and vitriolic screams tear from T.W.’s throat at mach fuck (“Flashbang Celebration,” “Obligatory Manifestation of Infinite Grind”). With only two tracks exceeding the two-minute mark, Violent Testimony screams their piece with as much sound and fury as possible before moving on and picking their next bone with the system. This keeps Aggravate a lean, densely-packed offering. If you need to get pissed off right now and even the fastest death metal is too slow, Violent Testimony is all too happy to decimate the opposition with you.
Uaar // Galger og Brann [October 17th, 2025 – Fysisk Format Records]
Hailing from Oslo, Norway, crust outfit Uaar celebrates their tenth birthday by releasing their debut LP. Galger og Brann, which means “Gallows and Fire” in Norwegian, expands on the foundations laid by established acts like Skitsystem and Tragedy. With one foot firmly planted in black metal and the other in hardcore, Uaar unleashes a cacophony of rage unfettered. D-beats abound, courtesy of Truls Friesl Berg, creating a frantic, enraged atmosphere. Dag Schaug Carlsen’s blackened rasps are so cold they burn, matching the evil pall hanging over tracks like “Galeås” and “Den siste.” Post-flecked, Ancsty tendencies (“Alt Skal Brenne,” “Overalt”) peek through the feral hardcore riffage (“Håpet forsvinner”) of guitarists Erik Berg Friesl and Jon Schaug Carlsen, while bassist Stian S. Evensen provides the muscle to convince you these guys aren’t screwing around. Uaar is well-versed in their base genres, alternating between and mixing black metal and hardcore effortlessly. The occasional blues-tinged heavy metal lead—as in “Overalt” and “Dolken”—keep Galger og Brann from being a one-note affair. With a dearth of standout blackened hardcore releases this year, Uaar’s Galger og Brann is a welcome—if late—addition to the list.
Scorching Tomb // Ossuary [October 24th, 2025 – Time to Kill Records]
I’ll be honest, I’ve never considered Montreal, Canada, to be prime death metal territory. Luckily, Scorching Tomb doesn’t care what I think. Debut LP Ossuary is an aural violation born of Tren-induced hardcore aggression and filthy old school death metal. With a guitar tone (Philippe Lelbanc) like sandpaper and a bass like swallowing gravel (Miguel Lepage), Scorching Tomb plays in the same cesspools as Bloodgutter and Rotpit. We normally associate melted faces with guitar solos, but that honor belongs to whatever corrosive noises issue forth from vocalist Vincent Patrick Lajeunesse’s guts. Drummer Émile Savard loves a blast beat, often detonating them in short bursts to support an already bone-breaking assault (“Feel the Blade”). “Stalagmite3 Impalement” and “Sanctum of Bones (Ossuary)” are particularly savage, with tetanus-inflicting riffs and bloodthirsty screams threatening to drag you into the crypt to be used for meal prep. On “Skullcrush,” Sanguisugabogg’s Devin Swank perfectly matches Scorching Tomb’s vile depravity, cementing them as a promising new act in the scene. Ossuary is raging, muscle-bound, caveman death metal drowned in a vat of viscera and sewage, and it tastes incredible.
ClarkKent’s Gratifying Goodies
Sutratma // Adrift [October 3rd, 2025 – Self-Release]
While I didn’t purposely seek out more doom during my self-imposed month of picking only doom promos, Sutratma’s fifth full-length, Adrift, ranks as one of the better doom albums I listened to in November. This California four-piece has been writing funeral doom for 15 years, and it shows in their ability to craft effective melancholic slow-burns that strike a balance between melody and crushingly heavy. Adrift impresses straight out the gate with the piano-drenched “Wind and Sea.” This song nicely melds the sorrowful softness of the piano with punishing guitar riffs and impressive growls. Just like stalwarts My Dying Bride, Sutratma mixes growls with cleans, and Daniel Larios’s cleans effectively hit you right in the feels while the growls take on a more despairing note. There’s plenty of variety from song to song, with organs stealing the show on “Guiding Star” and a lovely melody on “The Great Bereaver” that builds up to a moving finale. Just like with Oromet, there’s a serenity to the music that is calming, and the skilled songwriting and musicianship lends a poignancy to it all. With the frenzy of list season upon us, it’s nice to have something like this to remind us that it’s okay to just slow down—even when an angry ape is berating you for more content.
Starer // Ancient Monuments and Modern Sadness [October 10th, 2025 – Fiadh Productions]
Josh Hines, the one man behind black metal project, Starer, has been very busy. Since forming Starer in 2020, he has released four EPs and now, with the release of Ancient Monuments and Modern Sadness, four LPs. I first became acquainted with this band on 2023’s Wind, Breeze, or Breath and was taken in by Hines’s aggressively atmospheric take on black metal. Ancient Monuments and Modern Sadness hits the ground running on “I Cry Your Mother’s Blood” with some aggressively catchy melodies. The aggression continues on “Il-Kantilena” with its icy riffs and pumping blast beats. Meanwhile, “The Field of Reeds” combines the black n’ roll of Fell Omen with the fuzzy reverb of atmoblack for a rollicking good time. Hines screams into the void as subdued symphonics add layers of melody, providing a surprising amount of depth to each song. Because of the frenetic pace, the 50-minute runtime flies right by, even as songs like “Song of the Harper” do their best to vary the tempo. For black metal, the production is lush and gorgeous, giving air to all instruments. The epic, ten-minute finale is the culmination of Hines’s ability to put together complex and compelling music that both excites by its aggression and dazzles with its atmospherics. Black metal fans should not miss this one.
Grin Reaper’s Haunted Harvest
Black Cross Hotel // Songs for Switches [October 31st, 2025 – Someoddpilot Records]
Three years after dropping their favorably reviewed debut Hex, keys-drenched and industrialized outfit Black Cross Hotel returns bearing Songs for Switches. 80s-inspired synths, mid-paced chugs, and dance-ready grooves pack neatly into forty-one minutes of grubby fun, sure to interest fans of Ministry and Killing Joke, or anyone with a predilection for leather. Where Hex boasted a wider assortment of tempos, Songs for Switches narrows its focus to mid-paced songs with a keener emphasis on keyboard melodies. Averting a direction that could have been limiting, Black Cross Hotel smartly sidesteps this by shaving down song lengths and arranging the tracks for optimal pacing. Individual moments across the album evoke Me and That Man (“Eyes from Nowhere”), Soulfly (“Blood Dance”), and Joy Division (“Typo”), casting an eclectic array of sounds into Mount Gloom to forge ten dangerously fun tracks. Though I liked the album at first listen, it took multiple spins for Songs for Switches’ distilled aesthetic to fully unfurl, and once it did, my appreciation redoubled. With a sinister atmosphere designed as much for pain as pleasure, Black Cross Hotel has readied your room for a night you won’t forget.
Miasmata // Subterrania [October 31st, 2025 – Naturmacht Productions]
Still hawking their distinctive blend of meloblack and heavy metal, Miasmata dropped sophomore platter Subterrania on what was one of the most congested release days of 2025.4 In addition to the recurring influences of Windir (“Die at the Right Time”) and Iron Maiden (the intro to “Subterrania” smacks of The X Factor), Subterrania adds a dollop of thrash into the mix. Opener “Those Who Cross the Flame” struts out with a punky riff that wouldn’t be out of place on an Anthrax record, while “Full of the Devil” tastes as much like Testament or Havok as Diamond Head. The beauty of Miasmata, both on debut Unlight: Songs of Earth and Atrophy and Subterrania, is one-man mastermind Mike Wilson’s aptitude to synthesize a mighty host of influences into a unique sonic palette all his own. As Sharky noted in Unlight’s review, Miasmata has a knack for remarkable restraint. Subterrania clocks under forty minutes, layering slithery riffs upon one another in a way that propels the music in constant motion, shifting and unfolding so organically that the album slips by before you realize it’s over (an especially impressive feat considering the self-titled closer’s near fourteen-minute runtime). If you missed Miasmata’s latest on release day, go rectify that. Don’t let Subterrania get lost to the underground.
Dolphin Whisperer’s Autumnal Anomoly
夢遊病者 // РЛБ300119225 [October 28th, 2025 – Self Release]
As if plucked into lucidity from amidst a hazy, proggy machination, РЛБ30011922 steps into its narrative—an exploration of a beloved figure in its creator’s life, including sound clips describing the trials through which she persisted—with an entrancing stumble. Through an understated math rock lens, tight kit rhythms with a tension-building hi-hat clashes strut against a loud and leading bass voice across 37 minutes of fluid guitar textures. Whether it’s the chunky fusion reminiscent of Hackett-era Gordian Knot, the playful rhythmic post-rock that evokes a band like toe, or the fuzzed-out punctuation that tell a prog tale as ’70s King Crimson would, 夢遊病者, also known as Sleepwalker, makes their love of sound as clear as their love of РЛБ30011922’s inspiration. In a setting this free and detailed, not a single moment of this one-long-song opus passes by without taking a moment to focus on a given performer’s escalation in the drama of the movement. Wielding short guitar solos as segues into popping double-kick trots, spoken word exposition as pedal switch-up opportunities, all leading to a crescendo of bent and bluesy expression, 夢遊病者 succeeds in more than just holding an audience captive with their jammy and heartfelt statement. РЛБ30011922, like the shorter form releases that have graced these halls before, will have you coming back time and time again to explore its sentiments, which feel both traced from a dream yet rooted in rich, earthly tone pleasures.
Saunders’ Slinky Sneaks
Enragement // Extinguish All Existence [October 31st, 2025 – Transcending Obscurity]
The back end of 2025 has thrown down some delightfully vicious, chunkified, and straightforward death metal gems, courtesy of the likes of Depravity, Glorious Depravity and Terror Corpse. Not to be discounted, Finland’s Enragement dropped their own intense slab of brutal death on fourth LP, Extinguish All Existence. Cutting with any pleasantries, Enragement get down to business, slamming through a tight, burly collection of Americanized death, keenly treading a balance between thuggish beatdowns, chest-busting blasts, slammy, pig-squealing grooves, and more traditional, though deceptively diverse brutal death fare. Despite the certifiably crushing formula deployed, there is an air of accessibility, perhaps attributed to the clean but suitably beefy production job, bludgeoning, addictive grooves and sinister currents of atmospheric melody flowing through the album’s riff-centric veins. Thrashy, straightforward bursts of fury are tempered by more technical flourishes and an impressively versatile vocal assault. The likes of Devourment, Deeds of Flesh, Dawn of Demise and Benighted are perhaps fitting reference points, however, Enragement blast their own path of uncompromisingly heavy destruction.
Stephen Brodsky // Cut to the Core Vol. 1 [October 3rd, 2025 – Pax Aeturnum]
There are a couple of ways to broach this latest solo endeavor from lovable rogue and Cave In/Mutoid Man mastermind Stephen Brodsky. Brodsky delivers refreshed interpretations of various ’90s hardcore songs, reimagined in acoustic form. Those familiar with the original compositions will likely have fun dissecting and comparing the original anthems. While others, such as myself, largely unfamiliar with the originals, can enjoy these polished takes in their reimagined form, without comparison. Over the years, I have developed a strong connection with Brodsky’s works and come to appreciate his softer, acoustic flavorings. The likes of Snapcase, Converge, Texas is the Reason, Threadbare and By the Grace of God are some of the acts covered with typical style, zest, and emotion. Brodsky’s expressive and emotive delivery showcases both a loving appreciation of the material and deeper emotional connection that bleeds through the often darker, melancholic vibes of the acoustic constructions. The collection is remarkably consistent and infectious, highlighted by Brodsky’s crisp and soulful acoustic playing and distinctive singing voice on standout cuts, including “Windows” (Snapcase), “Benchwarmer” (Lincoln), “Fissures” (By the Grace of God), “Farewell Note to This City” (Converge), and “Voice” (Sense Field).
Soul Blind // Red Sky Mourning [October 10th, 2025 – Closed Casket Activities]
Riding a familiar wave of early ’00s alt-rock/metal and ’90s grungy nostalgia, New York’s Soul Blind emerge with sophomore LP, Red Sky Mourning. Although they tread dangerously close to overt derivation of prominent influences, including Alice in Chains, Deftones, and Helmet, Soul Blind manage to just stay afloat on their own terms. The dreamy melodies, chunky alt metal riffs, and soaring, Cantrell-esque vocal melodies cultivate some earwormy hooks and fuzzy, 90s/’00s feels. Soul Blind possess a knack for writing textured, mildly sludgy, infectious rock ditties, dabbling in shoegazing atmospherics, and sturdier alt metal territories along the way. Soul Blind relish in AIC inspired earworms (“Dyno,” “Hide Your Evil”), grittier, more aggressive alt metal fare (‘Billy,’ “New York Smoke”) and airy, indie pop-rock (“Thru the Haze”). Soul Blind have work to do to stand out from their influences and develop a more unique sound and robust character. However, the signs are positive for better things to come. Red Sky Mourning is a solid throwback album and handy companion piece to the equally nostalgia-inspired album from Bleed earlier in the year.
#2025 #Acoustic #Adrift #Aggravate #AliceInChains #AmericanMetal #AncientMonumentsAndModernSadness #Ancst #Anthrax #AsTheWorldTreeFell #AtmosphericBlackMetal #BlackCrossHotel #BlackMetal #Bleed #Bloodgutter #ByTheGraceOfGod #CanadianMetal #CanvasOfSilence #CattleDecapitation #CaveIn #ClosedCasketActivities #Converge #Crust #CutToTheCoreVol1 #DeathMetal #Deftones #Depravity #DiamondHead #DormantOrdeal #EdgewoodArsenalRecords #Enragement #ExtinguishAllExistence #FellOmen #Fellowship #FiadhProductions #FinnishMetal #FuneralDoom #FysiskFormatRecords #GalgerOgBrann #GloriousDepravity #GordianKnot #GrooveMetal #Grunge #HardRock #Hardcore #Havok #HeavyMetal #Helmet #HorrorPainGoreDeathProductions #IndependentRelease #IndustrialMetal #InternationalMetal #IronMaiden #JapaneseMetal #KillingJoke #KingCrimson #Lincoln #MadderMortem #MeAndThatMan #MelodicBlackMetal #Miasmata #Ministry #MutoidMan #MyDyingBride #NapalmDeath #NaturmachtProductions #NewZealandMetal #Nightwish #NorwegianMetal #Oct25 #Oromet #Ossuary #PaxAeternum #PigDestroyer #ProgressiveMetal #ProgressiveRock #RedSkyMourning #RepulsiveSummoning #Review #Reviews #RockshotsRecords #Rotpit #Sanguisugabogg #ScorchingTomb #SelfRelease #SelfReleased #SenseField #Skitsystem #Snapcase #SomeoddpilotReocrds #SongsForSwitches #SoulBlind #Soulfly #Starer #StephenBrodsky #StuckInTheFilter #StuckInTheFilter2025 #Subterrania #Sutratma #SymphonicMetal #TerrorCorpse #Testament #TexasIsTheReason #TheDarkElement #Theocracy #Threadbare #TimeToKillRecords #toe #Tragedy #TranscendingObsurityRecords #Uaar #ViolentTestimony #Vomitory #Windir #Xaoc #РЛБ30011922 #夢遊病者
-
Stuck in the Filter: October 2025’s Angry Misses
By Kenstrosity
They say it’s going to be a harsh winter this year. They always say that, and it’s almost never true, at least not from where I’ve set up camp. However, no matter the weather I am a harsh taskmaster, doling out grueling hours, no pay or benefits, and probably the worst coffee on the planet to my dutiful minions. It takes a special kind of person, motivated by pure unadulterated greed to ravenously scour the filter for dusty, almost-forgotten gems like they do.
But we are thankful for them for being exactly that! And we also benefit, in the form of quality(ish) chunks of glimmery, shimmery metal. BEHOLD!
Kenstrosity’s Riffy Representation
Xaoc // Repulsive Summoning [October 31, 2025 – Edgewood Arsenal Records]
Xaoc’s history is one of the more confusing I’ve encountered in my time writing for this blog. After breaking up in 2008, a new lineup spawned in 2022 to record and release Proxime Mortis from the ashes of songs written pre-breakup, supported by Edgewood Arsenal. At some point this year, two more members spawned in anticipation of this new slab Repulsive Summoning. But the band’s labeled as Split Up already on Metallum? I don’t understand what’s going on there, but at least I can say that Repulsive Summoning is a turbo banger! These riffs are bonkers, full of verve and swagger, brimming with groove and muscularity. A happy mix of Vomitory and Dormant Ordeal, this Virginian outfit know how to throw down. Highlights like “Ave Solva Coagula,” “Antima Samskara,” “The Great Perfected Ones,” and the entire “Degenerate Era” three-part suite reduce my body into a fine slurry by the grinding, vicious power of their riffs alone. But the rabid growls, ballistic percussion, and meaty guitar tones contain more than enough fuel to propel those riffs across this tight and thunderous 35-minute runtime. It’s a simple record, built to beat me down and leave me broken and bloodied, but it’s also an effortlessly memorable affair that leaves me wanting more despite the mounting medical bills. Don’t sleep on Xaoc!
Andy-War-Hall’s Succulent Surplus
Canvas of Silence // As the World Tree Fell [October 31st, 2025 – Rockshots Records]
Finnish symphonic metallers Canvas of Silence describe themselves as “prog-influenced chorus metal,” and that description goes far in outlining their debut As the World Tree Fell. Their core sound resembles a progged-out Nightwish moonlighting as a melodeath band, committing ludicrous bombast on symphonic-heavy cuts like “The Great Unknown” and “Wayfarer” amidst a sharp Gothenburg riff attack in “Watching the World Tree Fall” and “Drown.” Canvas of Silence mete out a balanced approach of light and dark sounds between Theocracyesque prog-power (“One With the Wind,” “Humanimal”) and Madder Mortem-like gothic twists (“Drown,” “Anthem for Ashes”), all reined in by the commanding vocal presence of singer Loimu Satakieli.1 Sitting somewhere between Anette Olzon (ex-Nightwish, The Dark Element) and Agnete Kierkevaag (Madder Mortem), her impassioned and heavily-layered singing turns As the World Tree Fell into a smörgåsbord of lush, catchy and anthemic tunes of an uplifting, sing-along nature. Optimism permeates As the World Tree Fell, felt at a fever pitch on the enormous choral bridge of “Humanimal” and the folky power metal jaunt of “One With the Wind.” Even on lyrically dark/mournful passages like “Wayfarer” and “Garden of the Fallen,” Canvas of Silence deliver soaring, hopeful crescendos that at times reach Fellowship levels of good cheer. Canvas of Silence can craft sincerely beautiful moments, and though As the World Tree Fell’s production can be sterile and overly loud2 I am nothing but excited to see what these Finns can cook up next.
Spicie Forrest’s Punky Proferrings
Violent Testimony // Aggravate [October 17th, 2025 – Horror Pain Gore Death Productions]
Do you wish there was more grind in your life? Well, Cheyenne, Wyoming’s Violent Testimony just assumed you would. Combining the punky flair of Napalm Death with the lead foot ethos of early Pig Destroyer and Cattle Decapitation, debut LP Aggravate is 26 minutes of delicious grindy goodness. From the opening salvo of “God Complex Massacre” to the final detonations of “Hit N’ Run,” Violent Testimony shows absolutely no restraint. D.N.’s Gatling drums mow down everything in their path while T.W.’s serpentine bass clears the chaff and flattens any obstruction. Shrapnel propelled by N.Y.’s brutish, breakneck riffing can be seen burying itself in concrete walls, still quivering (“Rider in the Night,” “Psychotic Episode”). Caustic growls and vitriolic screams tear from T.W.’s throat at mach fuck (“Flashbang Celebration,” “Obligatory Manifestation of Infinite Grind”). With only two tracks exceeding the two-minute mark, Violent Testimony screams their piece with as much sound and fury as possible before moving on and picking their next bone with the system. This keeps Aggravate a lean, densely-packed offering. If you need to get pissed off right now and even the fastest death metal is too slow, Violent Testimony is all too happy to decimate the opposition with you.
Uaar // Galger og Brann [October 17th, 2025 – Fysisk Format Records]
Hailing from Oslo, Norway, crust outfit Uaar celebrates their tenth birthday by releasing their debut LP. Galger og Brann, which means “Gallows and Fire” in Norwegian, expands on the foundations laid by established acts like Skitsystem and Tragedy. With one foot firmly planted in black metal and the other in hardcore, Uaar unleashes a cacophony of rage unfettered. D-beats abound, courtesy of Truls Friesl Berg, creating a frantic, enraged atmosphere. Dag Schaug Carlsen’s blackened rasps are so cold they burn, matching the evil pall hanging over tracks like “Galeås” and “Den siste.” Post-flecked, Ancsty tendencies (“Alt Skal Brenne,” “Overalt”) peek through the feral hardcore riffage (“Håpet forsvinner”) of guitarists Erik Berg Friesl and Jon Schaug Carlsen, while bassist Stian S. Evensen provides the muscle to convince you these guys aren’t screwing around. Uaar is well-versed in their base genres, alternating between and mixing black metal and hardcore effortlessly. The occasional blues-tinged heavy metal lead—as in “Overalt” and “Dolken”—keep Galger og Brann from being a one-note affair. With a dearth of standout blackened hardcore releases this year, Uaar’s Galger og Brann is a welcome—if late—addition to the list.
Scorching Tomb // Ossuary [October 24th, 2025 – Time to Kill Records]
I’ll be honest, I’ve never considered Montreal, Canada, to be prime death metal territory. Luckily, Scorching Tomb doesn’t care what I think. Debut LP Ossuary is an aural violation born of Tren-induced hardcore aggression and filthy old school death metal. With a guitar tone (Philippe Lelbanc) like sandpaper and a bass like swallowing gravel (Miguel Lepage), Scorching Tomb plays in the same cesspools as Bloodgutter and Rotpit. We normally associate melted faces with guitar solos, but that honor belongs to whatever corrosive noises issue forth from vocalist Vincent Patrick Lajeunesse’s guts. Drummer Émile Savard loves a blast beat, often detonating them in short bursts to support an already bone-breaking assault (“Feel the Blade”). “Stalagmite3 Impalement” and “Sanctum of Bones (Ossuary)” are particularly savage, with tetanus-inflicting riffs and bloodthirsty screams threatening to drag you into the crypt to be used for meal prep. On “Skullcrush,” Sanguisugabogg’s Devin Swank perfectly matches Scorching Tomb’s vile depravity, cementing them as a promising new act in the scene. Ossuary is raging, muscle-bound, caveman death metal drowned in a vat of viscera and sewage, and it tastes incredible.
ClarkKent’s Gratifying Goodies
Sutratma // Adrift [October 3rd, 2025 – Self-Release]
While I didn’t purposely seek out more doom during my self-imposed month of picking only doom promos, Sutratma’s fifth full-length, Adrift, ranks as one of the better doom albums I listened to in November. This California four-piece has been writing funeral doom for 15 years, and it shows in their ability to craft effective melancholic slow-burns that strike a balance between melody and crushingly heavy. Adrift impresses straight out the gate with the piano-drenched “Wind and Sea.” This song nicely melds the sorrowful softness of the piano with punishing guitar riffs and impressive growls. Just like stalwarts My Dying Bride, Sutratma mixes growls with cleans, and Daniel Larios’s cleans effectively hit you right in the feels while the growls take on a more despairing note. There’s plenty of variety from song to song, with organs stealing the show on “Guiding Star” and a lovely melody on “The Great Bereaver” that builds up to a moving finale. Just like with Oromet, there’s a serenity to the music that is calming, and the skilled songwriting and musicianship lends a poignancy to it all. With the frenzy of list season upon us, it’s nice to have something like this to remind us that it’s okay to just slow down—even when an angry ape is berating you for more content.
Starer // Ancient Monuments and Modern Sadness [October 10th, 2025 – Fiadh Productions]
Josh Hines, the one man behind black metal project, Starer, has been very busy. Since forming Starer in 2020, he has released four EPs and now, with the release of Ancient Monuments and Modern Sadness, four LPs. I first became acquainted with this band on 2023’s Wind, Breeze, or Breath and was taken in by Hines’s aggressively atmospheric take on black metal. Ancient Monuments and Modern Sadness hits the ground running on “I Cry Your Mother’s Blood” with some aggressively catchy melodies. The aggression continues on “Il-Kantilena” with its icy riffs and pumping blast beats. Meanwhile, “The Field of Reeds” combines the black n’ roll of Fell Omen with the fuzzy reverb of atmoblack for a rollicking good time. Hines screams into the void as subdued symphonics add layers of melody, providing a surprising amount of depth to each song. Because of the frenetic pace, the 50-minute runtime flies right by, even as songs like “Song of the Harper” do their best to vary the tempo. For black metal, the production is lush and gorgeous, giving air to all instruments. The epic, ten-minute finale is the culmination of Hines’s ability to put together complex and compelling music that both excites by its aggression and dazzles with its atmospherics. Black metal fans should not miss this one.
Grin Reaper’s Haunted Harvest
Black Cross Hotel // Songs for Switches [October 31st, 2025 – Someoddpilot Records]
Three years after dropping their favorably reviewed debut Hex, keys-drenched and industrialized outfit Black Cross Hotel returns bearing Songs for Switches. 80s-inspired synths, mid-paced chugs, and dance-ready grooves pack neatly into forty-one minutes of grubby fun, sure to interest fans of Ministry and Killing Joke, or anyone with a predilection for leather. Where Hex boasted a wider assortment of tempos, Songs for Switches narrows its focus to mid-paced songs with a keener emphasis on keyboard melodies. Averting a direction that could have been limiting, Black Cross Hotel smartly sidesteps this by shaving down song lengths and arranging the tracks for optimal pacing. Individual moments across the album evoke Me and That Man (“Eyes from Nowhere”), Soulfly (“Blood Dance”), and Joy Division (“Typo”), casting an eclectic array of sounds into Mount Gloom to forge ten dangerously fun tracks. Though I liked the album at first listen, it took multiple spins for Songs for Switches’ distilled aesthetic to fully unfurl, and once it did, my appreciation redoubled. With a sinister atmosphere designed as much for pain as pleasure, Black Cross Hotel has readied your room for a night you won’t forget.
Miasmata // Subterrania [October 31st, 2025 – Naturmacht Productions]
Still hawking their distinctive blend of meloblack and heavy metal, Miasmata dropped sophomore platter Subterrania on what was one of the most congested release days of 2025.4 In addition to the recurring influences of Windir (“Die at the Right Time”) and Iron Maiden (the intro to “Subterrania” smacks of The X Factor), Subterrania adds a dollop of thrash into the mix. Opener “Those Who Cross the Flame” struts out with a punky riff that wouldn’t be out of place on an Anthrax record, while “Full of the Devil” tastes as much like Testament or Havok as Diamond Head. The beauty of Miasmata, both on debut Unlight: Songs of Earth and Atrophy and Subterrania, is one-man mastermind Mike Wilson’s aptitude to synthesize a mighty host of influences into a unique sonic palette all his own. As Sharky noted in Unlight’s review, Miasmata has a knack for remarkable restraint. Subterrania clocks under forty minutes, layering slithery riffs upon one another in a way that propels the music in constant motion, shifting and unfolding so organically that the album slips by before you realize it’s over (an especially impressive feat considering the self-titled closer’s near fourteen-minute runtime). If you missed Miasmata’s latest on release day, go rectify that. Don’t let Subterrania get lost to the underground.
Dolphin Whisperer’s Autumnal Anomoly
夢遊病者 // РЛБ300119225 [October 28th, 2025 – Self Release]
As if plucked into lucidity from amidst a hazy, proggy machination, РЛБ30011922 steps into its narrative—an exploration of a beloved figure in its creator’s life, including sound clips describing the trials through which she persisted—with an entrancing stumble. Through an understated math rock lens, tight kit rhythms with a tension-building hi-hat clashes strut against a loud and leading bass voice across 37 minutes of fluid guitar textures. Whether it’s the chunky fusion reminiscent of Hackett-era Gordian Knot, the playful rhythmic post-rock that evokes a band like toe, or the fuzzed-out punctuation that tell a prog tale as ’70s King Crimson would, 夢遊病者, also known as Sleepwalker, makes their love of sound as clear as their love of РЛБ30011922’s inspiration. In a setting this free and detailed, not a single moment of this one-long-song opus passes by without taking a moment to focus on a given performer’s escalation in the drama of the movement. Wielding short guitar solos as segues into popping double-kick trots, spoken word exposition as pedal switch-up opportunities, all leading to a crescendo of bent and bluesy expression, 夢遊病者 succeeds in more than just holding an audience captive with their jammy and heartfelt statement. РЛБ30011922, like the shorter form releases that have graced these halls before, will have you coming back time and time again to explore its sentiments, which feel both traced from a dream yet rooted in rich, earthly tone pleasures.
Saunders’ Slinky Sneaks
Enragement // Extinguish All Existence [October 31st, 2025 – Transcending Obscurity]
The back end of 2025 has thrown down some delightfully vicious, chunkified, and straightforward death metal gems, courtesy of the likes of Depravity, Glorious Depravity and Terror Corpse. Not to be discounted, Finland’s Enragement dropped their own intense slab of brutal death on fourth LP, Extinguish All Existence. Cutting with any pleasantries, Enragement get down to business, slamming through a tight, burly collection of Americanized death, keenly treading a balance between thuggish beatdowns, chest-busting blasts, slammy, pig-squealing grooves, and more traditional, though deceptively diverse brutal death fare. Despite the certifiably crushing formula deployed, there is an air of accessibility, perhaps attributed to the clean but suitably beefy production job, bludgeoning, addictive grooves and sinister currents of atmospheric melody flowing through the album’s riff-centric veins. Thrashy, straightforward bursts of fury are tempered by more technical flourishes and an impressively versatile vocal assault. The likes of Devourment, Deeds of Flesh, Dawn of Demise and Benighted are perhaps fitting reference points, however, Enragement blast their own path of uncompromisingly heavy destruction.
Stephen Brodsky // Cut to the Core Vol. 1 [October 3rd, 2025 – Pax Aeturnum]
There are a couple of ways to broach this latest solo endeavor from lovable rogue and Cave In/Mutoid Man mastermind Stephen Brodsky. Brodsky delivers refreshed interpretations of various ’90s hardcore songs, reimagined in acoustic form. Those familiar with the original compositions will likely have fun dissecting and comparing the original anthems. While others, such as myself, largely unfamiliar with the originals, can enjoy these polished takes in their reimagined form, without comparison. Over the years, I have developed a strong connection with Brodsky’s works and come to appreciate his softer, acoustic flavorings. The likes of Snapcase, Converge, Texas is the Reason, Threadbare and By the Grace of God are some of the acts covered with typical style, zest, and emotion. Brodsky’s expressive and emotive delivery showcases both a loving appreciation of the material and deeper emotional connection that bleeds through the often darker, melancholic vibes of the acoustic constructions. The collection is remarkably consistent and infectious, highlighted by Brodsky’s crisp and soulful acoustic playing and distinctive singing voice on standout cuts, including “Windows” (Snapcase), “Benchwarmer” (Lincoln), “Fissures” (By the Grace of God), “Farewell Note to This City” (Converge), and “Voice” (Sense Field).
Soul Blind // Red Sky Mourning [October 10th, 2025 – Closed Casket Activities]
Riding a familiar wave of early ’00s alt-rock/metal and ’90s grungy nostalgia, New York’s Soul Blind emerge with sophomore LP, Red Sky Mourning. Although they tread dangerously close to overt derivation of prominent influences, including Alice in Chains, Deftones, and Helmet, Soul Blind manage to just stay afloat on their own terms. The dreamy melodies, chunky alt metal riffs, and soaring, Cantrell-esque vocal melodies cultivate some earwormy hooks and fuzzy, 90s/’00s feels. Soul Blind possess a knack for writing textured, mildly sludgy, infectious rock ditties, dabbling in shoegazing atmospherics, and sturdier alt metal territories along the way. Soul Blind relish in AIC inspired earworms (“Dyno,” “Hide Your Evil”), grittier, more aggressive alt metal fare (‘Billy,’ “New York Smoke”) and airy, indie pop-rock (“Thru the Haze”). Soul Blind have work to do to stand out from their influences and develop a more unique sound and robust character. However, the signs are positive for better things to come. Red Sky Mourning is a solid throwback album and handy companion piece to the equally nostalgia-inspired album from Bleed earlier in the year.
#2025 #Acoustic #Adrift #Aggravate #AliceInChains #AmericanMetal #AncientMonumentsAndModernSadness #Ancst #Anthrax #AsTheWorldTreeFell #AtmosphericBlackMetal #BlackCrossHotel #BlackMetal #Bleed #Bloodgutter #ByTheGraceOfGod #CanadianMetal #CanvasOfSilence #CattleDecapitation #CaveIn #ClosedCasketActivities #Converge #Crust #CutToTheCoreVol1 #DeathMetal #Deftones #Depravity #DiamondHead #DormantOrdeal #EdgewoodArsenalRecords #Enragement #ExtinguishAllExistence #FellOmen #Fellowship #FiadhProductions #FinnishMetal #FuneralDoom #FysiskFormatRecords #GalgerOgBrann #GloriousDepravity #GordianKnot #GrooveMetal #Grunge #HardRock #Hardcore #Havok #HeavyMetal #Helmet #HorrorPainGoreDeathProductions #IndependentRelease #IndustrialMetal #InternationalMetal #IronMaiden #JapaneseMetal #KillingJoke #KingCrimson #Lincoln #MadderMortem #MeAndThatMan #MelodicBlackMetal #Miasmata #Ministry #MutoidMan #MyDyingBride #NapalmDeath #NaturmachtProductions #NewZealandMetal #Nightwish #NorwegianMetal #Oct25 #Oromet #Ossuary #PaxAeternum #PigDestroyer #ProgressiveMetal #ProgressiveRock #RedSkyMourning #RepulsiveSummoning #Review #Reviews #RockshotsRecords #Rotpit #Sanguisugabogg #ScorchingTomb #SelfRelease #SelfReleased #SenseField #Skitsystem #Snapcase #SomeoddpilotReocrds #SongsForSwitches #SoulBlind #Soulfly #Starer #StephenBrodsky #StuckInTheFilter #StuckInTheFilter2025 #Subterrania #Sutratma #SymphonicMetal #TerrorCorpse #Testament #TexasIsTheReason #TheDarkElement #Theocracy #Threadbare #TimeToKillRecords #toe #Tragedy #TranscendingObsurityRecords #Uaar #ViolentTestimony #Vomitory #Windir #Xaoc #РЛБ30011922 #夢遊病者
-
Stuck in the Filter: October 2025’s Angry Misses
By Kenstrosity
They say it’s going to be a harsh winter this year. They always say that, and it’s almost never true, at least not from where I’ve set up camp. However, no matter the weather I am a harsh taskmaster, doling out grueling hours, no pay or benefits, and probably the worst coffee on the planet to my dutiful minions. It takes a special kind of person, motivated by pure unadulterated greed to ravenously scour the filter for dusty, almost-forgotten gems like they do.
But we are thankful for them for being exactly that! And we also benefit, in the form of quality(ish) chunks of glimmery, shimmery metal. BEHOLD!
Kenstrosity’s Riffy Representation
Xaoc // Repulsive Summoning [October 31, 2025 – Edgewood Arsenal Records]
Xaoc’s history is one of the more confusing I’ve encountered in my time writing for this blog. After breaking up in 2008, a new lineup spawned in 2022 to record and release Proxime Mortis from the ashes of songs written pre-breakup, supported by Edgewood Arsenal. At some point this year, two more members spawned in anticipation of this new slab Repulsive Summoning. But the band’s labeled as Split Up already on Metallum? I don’t understand what’s going on there, but at least I can say that Repulsive Summoning is a turbo banger! These riffs are bonkers, full of verve and swagger, brimming with groove and muscularity. A happy mix of Vomitory and Dormant Ordeal, this Virginian outfit know how to throw down. Highlights like “Ave Solva Coagula,” “Antima Samskara,” “The Great Perfected Ones,” and the entire “Degenerate Era” three-part suite reduce my body into a fine slurry by the grinding, vicious power of their riffs alone. But the rabid growls, ballistic percussion, and meaty guitar tones contain more than enough fuel to propel those riffs across this tight and thunderous 35-minute runtime. It’s a simple record, built to beat me down and leave me broken and bloodied, but it’s also an effortlessly memorable affair that leaves me wanting more despite the mounting medical bills. Don’t sleep on Xaoc!
Andy-War-Hall’s Succulent Surplus
Canvas of Silence // As the World Tree Fell [October 31st, 2025 – Rockshots Records]
Finnish symphonic metallers Canvas of Silence describe themselves as “prog-influenced chorus metal,” and that description goes far in outlining their debut As the World Tree Fell. Their core sound resembles a progged-out Nightwish moonlighting as a melodeath band, committing ludicrous bombast on symphonic-heavy cuts like “The Great Unknown” and “Wayfarer” amidst a sharp Gothenburg riff attack in “Watching the World Tree Fall” and “Drown.” Canvas of Silence mete out a balanced approach of light and dark sounds between Theocracyesque prog-power (“One With the Wind,” “Humanimal”) and Madder Mortem-like gothic twists (“Drown,” “Anthem for Ashes”), all reined in by the commanding vocal presence of singer Loimu Satakieli.1 Sitting somewhere between Anette Olzon (ex-Nightwish, The Dark Element) and Agnete Kierkevaag (Madder Mortem), her impassioned and heavily-layered singing turns As the World Tree Fell into a smörgåsbord of lush, catchy and anthemic tunes of an uplifting, sing-along nature. Optimism permeates As the World Tree Fell, felt at a fever pitch on the enormous choral bridge of “Humanimal” and the folky power metal jaunt of “One With the Wind.” Even on lyrically dark/mournful passages like “Wayfarer” and “Garden of the Fallen,” Canvas of Silence deliver soaring, hopeful crescendos that at times reach Fellowship levels of good cheer. Canvas of Silence can craft sincerely beautiful moments, and though As the World Tree Fell’s production can be sterile and overly loud2 I am nothing but excited to see what these Finns can cook up next.
Spicie Forrest’s Punky Proferrings
Violent Testimony // Aggravate [October 17th, 2025 – Horror Pain Gore Death Productions]
Do you wish there was more grind in your life? Well, Cheyenne, Wyoming’s Violent Testimony just assumed you would. Combining the punky flair of Napalm Death with the lead foot ethos of early Pig Destroyer and Cattle Decapitation, debut LP Aggravate is 26 minutes of delicious grindy goodness. From the opening salvo of “God Complex Massacre” to the final detonations of “Hit N’ Run,” Violent Testimony shows absolutely no restraint. D.N.’s Gatling drums mow down everything in their path while T.W.’s serpentine bass clears the chaff and flattens any obstruction. Shrapnel propelled by N.Y.’s brutish, breakneck riffing can be seen burying itself in concrete walls, still quivering (“Rider in the Night,” “Psychotic Episode”). Caustic growls and vitriolic screams tear from T.W.’s throat at mach fuck (“Flashbang Celebration,” “Obligatory Manifestation of Infinite Grind”). With only two tracks exceeding the two-minute mark, Violent Testimony screams their piece with as much sound and fury as possible before moving on and picking their next bone with the system. This keeps Aggravate a lean, densely-packed offering. If you need to get pissed off right now and even the fastest death metal is too slow, Violent Testimony is all too happy to decimate the opposition with you.
Uaar // Galger og Brann [October 17th, 2025 – Fysisk Format Records]
Hailing from Oslo, Norway, crust outfit Uaar celebrates their tenth birthday by releasing their debut LP. Galger og Brann, which means “Gallows and Fire” in Norwegian, expands on the foundations laid by established acts like Skitsystem and Tragedy. With one foot firmly planted in black metal and the other in hardcore, Uaar unleashes a cacophony of rage unfettered. D-beats abound, courtesy of Truls Friesl Berg, creating a frantic, enraged atmosphere. Dag Schaug Carlsen’s blackened rasps are so cold they burn, matching the evil pall hanging over tracks like “Galeås” and “Den siste.” Post-flecked, Ancsty tendencies (“Alt Skal Brenne,” “Overalt”) peek through the feral hardcore riffage (“Håpet forsvinner”) of guitarists Erik Berg Friesl and Jon Schaug Carlsen, while bassist Stian S. Evensen provides the muscle to convince you these guys aren’t screwing around. Uaar is well-versed in their base genres, alternating between and mixing black metal and hardcore effortlessly. The occasional blues-tinged heavy metal lead—as in “Overalt” and “Dolken”—keep Galger og Brann from being a one-note affair. With a dearth of standout blackened hardcore releases this year, Uaar’s Galger og Brann is a welcome—if late—addition to the list.
Scorching Tomb // Ossuary [October 24th, 2025 – Time to Kill Records]
I’ll be honest, I’ve never considered Montreal, Canada, to be prime death metal territory. Luckily, Scorching Tomb doesn’t care what I think. Debut LP Ossuary is an aural violation born of Tren-induced hardcore aggression and filthy old school death metal. With a guitar tone (Philippe Lelbanc) like sandpaper and a bass like swallowing gravel (Miguel Lepage), Scorching Tomb plays in the same cesspools as Bloodgutter and Rotpit. We normally associate melted faces with guitar solos, but that honor belongs to whatever corrosive noises issue forth from vocalist Vincent Patrick Lajeunesse’s guts. Drummer Émile Savard loves a blast beat, often detonating them in short bursts to support an already bone-breaking assault (“Feel the Blade”). “Stalagmite3 Impalement” and “Sanctum of Bones (Ossuary)” are particularly savage, with tetanus-inflicting riffs and bloodthirsty screams threatening to drag you into the crypt to be used for meal prep. On “Skullcrush,” Sanguisugabogg’s Devin Swank perfectly matches Scorching Tomb’s vile depravity, cementing them as a promising new act in the scene. Ossuary is raging, muscle-bound, caveman death metal drowned in a vat of viscera and sewage, and it tastes incredible.
ClarkKent’s Gratifying Goodies
Sutratma // Adrift [October 3rd, 2025 – Self-Release]
While I didn’t purposely seek out more doom during my self-imposed month of picking only doom promos, Sutratma’s fifth full-length, Adrift, ranks as one of the better doom albums I listened to in November. This California four-piece has been writing funeral doom for 15 years, and it shows in their ability to craft effective melancholic slow-burns that strike a balance between melody and crushingly heavy. Adrift impresses straight out the gate with the piano-drenched “Wind and Sea.” This song nicely melds the sorrowful softness of the piano with punishing guitar riffs and impressive growls. Just like stalwarts My Dying Bride, Sutratma mixes growls with cleans, and Daniel Larios’s cleans effectively hit you right in the feels while the growls take on a more despairing note. There’s plenty of variety from song to song, with organs stealing the show on “Guiding Star” and a lovely melody on “The Great Bereaver” that builds up to a moving finale. Just like with Oromet, there’s a serenity to the music that is calming, and the skilled songwriting and musicianship lends a poignancy to it all. With the frenzy of list season upon us, it’s nice to have something like this to remind us that it’s okay to just slow down—even when an angry ape is berating you for more content.
Starer // Ancient Monuments and Modern Sadness [October 10th, 2025 – Fiadh Productions]
Josh Hines, the one man behind black metal project, Starer, has been very busy. Since forming Starer in 2020, he has released four EPs and now, with the release of Ancient Monuments and Modern Sadness, four LPs. I first became acquainted with this band on 2023’s Wind, Breeze, or Breath and was taken in by Hines’s aggressively atmospheric take on black metal. Ancient Monuments and Modern Sadness hits the ground running on “I Cry Your Mother’s Blood” with some aggressively catchy melodies. The aggression continues on “Il-Kantilena” with its icy riffs and pumping blast beats. Meanwhile, “The Field of Reeds” combines the black n’ roll of Fell Omen with the fuzzy reverb of atmoblack for a rollicking good time. Hines screams into the void as subdued symphonics add layers of melody, providing a surprising amount of depth to each song. Because of the frenetic pace, the 50-minute runtime flies right by, even as songs like “Song of the Harper” do their best to vary the tempo. For black metal, the production is lush and gorgeous, giving air to all instruments. The epic, ten-minute finale is the culmination of Hines’s ability to put together complex and compelling music that both excites by its aggression and dazzles with its atmospherics. Black metal fans should not miss this one.
Grin Reaper’s Haunted Harvest
Black Cross Hotel // Songs for Switches [October 31st, 2025 – Someoddpilot Records]
Three years after dropping their favorably reviewed debut Hex, keys-drenched and industrialized outfit Black Cross Hotel returns bearing Songs for Switches. 80s-inspired synths, mid-paced chugs, and dance-ready grooves pack neatly into forty-one minutes of grubby fun, sure to interest fans of Ministry and Killing Joke, or anyone with a predilection for leather. Where Hex boasted a wider assortment of tempos, Songs for Switches narrows its focus to mid-paced songs with a keener emphasis on keyboard melodies. Averting a direction that could have been limiting, Black Cross Hotel smartly sidesteps this by shaving down song lengths and arranging the tracks for optimal pacing. Individual moments across the album evoke Me and That Man (“Eyes from Nowhere”), Soulfly (“Blood Dance”), and Joy Division (“Typo”), casting an eclectic array of sounds into Mount Gloom to forge ten dangerously fun tracks. Though I liked the album at first listen, it took multiple spins for Songs for Switches’ distilled aesthetic to fully unfurl, and once it did, my appreciation redoubled. With a sinister atmosphere designed as much for pain as pleasure, Black Cross Hotel has readied your room for a night you won’t forget.
Miasmata // Subterrania [October 31st, 2025 – Naturmacht Productions]
Still hawking their distinctive blend of meloblack and heavy metal, Miasmata dropped sophomore platter Subterrania on what was one of the most congested release days of 2025.4 In addition to the recurring influences of Windir (“Die at the Right Time”) and Iron Maiden (the intro to “Subterrania” smacks of The X Factor), Subterrania adds a dollop of thrash into the mix. Opener “Those Who Cross the Flame” struts out with a punky riff that wouldn’t be out of place on an Anthrax record, while “Full of the Devil” tastes as much like Testament or Havok as Diamond Head. The beauty of Miasmata, both on debut Unlight: Songs of Earth and Atrophy and Subterrania, is one-man mastermind Mike Wilson’s aptitude to synthesize a mighty host of influences into a unique sonic palette all his own. As Sharky noted in Unlight’s review, Miasmata has a knack for remarkable restraint. Subterrania clocks under forty minutes, layering slithery riffs upon one another in a way that propels the music in constant motion, shifting and unfolding so organically that the album slips by before you realize it’s over (an especially impressive feat considering the self-titled closer’s near fourteen-minute runtime). If you missed Miasmata’s latest on release day, go rectify that. Don’t let Subterrania get lost to the underground.
Dolphin Whisperer’s Autumnal Anomoly
夢遊病者 // РЛБ300119225 [October 28th, 2025 – Self Release]
As if plucked into lucidity from amidst a hazy, proggy machination, РЛБ30011922 steps into its narrative—an exploration of a beloved figure in its creator’s life, including sound clips describing the trials through which she persisted—with an entrancing stumble. Through an understated math rock lens, tight kit rhythms with a tension-building hi-hat clashes strut against a loud and leading bass voice across 37 minutes of fluid guitar textures. Whether it’s the chunky fusion reminiscent of Hackett-era Gordian Knot, the playful rhythmic post-rock that evokes a band like toe, or the fuzzed-out punctuation that tell a prog tale as ’70s King Crimson would, 夢遊病者, also known as Sleepwalker, makes their love of sound as clear as their love of РЛБ30011922’s inspiration. In a setting this free and detailed, not a single moment of this one-long-song opus passes by without taking a moment to focus on a given performer’s escalation in the drama of the movement. Wielding short guitar solos as segues into popping double-kick trots, spoken word exposition as pedal switch-up opportunities, all leading to a crescendo of bent and bluesy expression, 夢遊病者 succeeds in more than just holding an audience captive with their jammy and heartfelt statement. РЛБ30011922, like the shorter form releases that have graced these halls before, will have you coming back time and time again to explore its sentiments, which feel both traced from a dream yet rooted in rich, earthly tone pleasures.
Saunders’ Slinky Sneaks
Enragement // Extinguish All Existence [October 31st, 2025 – Transcending Obscurity]
The back end of 2025 has thrown down some delightfully vicious, chunkified, and straightforward death metal gems, courtesy of the likes of Depravity, Glorious Depravity and Terror Corpse. Not to be discounted, Finland’s Enragement dropped their own intense slab of brutal death on fourth LP, Extinguish All Existence. Cutting with any pleasantries, Enragement get down to business, slamming through a tight, burly collection of Americanized death, keenly treading a balance between thuggish beatdowns, chest-busting blasts, slammy, pig-squealing grooves, and more traditional, though deceptively diverse brutal death fare. Despite the certifiably crushing formula deployed, there is an air of accessibility, perhaps attributed to the clean but suitably beefy production job, bludgeoning, addictive grooves and sinister currents of atmospheric melody flowing through the album’s riff-centric veins. Thrashy, straightforward bursts of fury are tempered by more technical flourishes and an impressively versatile vocal assault. The likes of Devourment, Deeds of Flesh, Dawn of Demise and Benighted are perhaps fitting reference points, however, Enragement blast their own path of uncompromisingly heavy destruction.
Stephen Brodsky // Cut to the Core Vol. 1 [October 3rd, 2025 – Pax Aeturnum]
There are a couple of ways to broach this latest solo endeavor from lovable rogue and Cave In/Mutoid Man mastermind Stephen Brodsky. Brodsky delivers refreshed interpretations of various ’90s hardcore songs, reimagined in acoustic form. Those familiar with the original compositions will likely have fun dissecting and comparing the original anthems. While others, such as myself, largely unfamiliar with the originals, can enjoy these polished takes in their reimagined form, without comparison. Over the years, I have developed a strong connection with Brodsky’s works and come to appreciate his softer, acoustic flavorings. The likes of Snapcase, Converge, Texas is the Reason, Threadbare and By the Grace of God are some of the acts covered with typical style, zest, and emotion. Brodsky’s expressive and emotive delivery showcases both a loving appreciation of the material and deeper emotional connection that bleeds through the often darker, melancholic vibes of the acoustic constructions. The collection is remarkably consistent and infectious, highlighted by Brodsky’s crisp and soulful acoustic playing and distinctive singing voice on standout cuts, including “Windows” (Snapcase), “Benchwarmer” (Lincoln), “Fissures” (By the Grace of God), “Farewell Note to This City” (Converge), and “Voice” (Sense Field).
Soul Blind // Red Sky Mourning [October 10th, 2025 – Closed Casket Activities]
Riding a familiar wave of early ’00s alt-rock/metal and ’90s grungy nostalgia, New York’s Soul Blind emerge with sophomore LP, Red Sky Mourning. Although they tread dangerously close to overt derivation of prominent influences, including Alice in Chains, Deftones, and Helmet, Soul Blind manage to just stay afloat on their own terms. The dreamy melodies, chunky alt metal riffs, and soaring, Cantrell-esque vocal melodies cultivate some earwormy hooks and fuzzy, 90s/’00s feels. Soul Blind possess a knack for writing textured, mildly sludgy, infectious rock ditties, dabbling in shoegazing atmospherics, and sturdier alt metal territories along the way. Soul Blind relish in AIC inspired earworms (“Dyno,” “Hide Your Evil”), grittier, more aggressive alt metal fare (‘Billy,’ “New York Smoke”) and airy, indie pop-rock (“Thru the Haze”). Soul Blind have work to do to stand out from their influences and develop a more unique sound and robust character. However, the signs are positive for better things to come. Red Sky Mourning is a solid throwback album and handy companion piece to the equally nostalgia-inspired album from Bleed earlier in the year.
Show 5 footnotes
- Who has since left the band following this album’s recording over creative differences, now replaced by Aino Vuorenmaa ↩
- Ironic, Canvas of Silence. ↩
- Stalagmites are the ones on the ground. ↩
- Which included two of my top ten albums of the year. ↩
- You may have noticed this link is an Ampwall link. Still haven’t heard of Ampwall, a music e-commerce hub built by members of Woe as an alternative experience to Bandcamp? Vowing to maintain an artist-first and community-influenced direction, Ampwall holds a lot of promise to the musical underground.. Check it out! ↩
#2025 #Acoustic #Adrift #Aggravate #AliceInChains #AmericanMetal #AncientMonumentsAndModernSadness #Ancst #Anthrax #AsTheWorldTreeFell #AtmosphericBlackMetal #BlackCrossHotel #BlackMetal #Bleed #Bloodgutter #ByTheGraceOfGod #CanadianMetal #CanvasOfSilence #CattleDecapitation #CaveIn #ClosedCasketActivities #Converge #Crust #CutToTheCoreVol1 #DeathMetal #Deftones #Depravity #DiamondHead #DormantOrdeal #EdgewoodArsenalRecords #Enragement #ExtinguishAllExistence #FellOmen #Fellowship #FiadhProductions #FinnishMetal #FuneralDoom #FysiskFormatRecords #GalgerOgBrann #GloriousDepravity #GordianKnot #GrooveMetal #Grunge #HardRock #Hardcore #Havok #HeavyMetal #Helmet #HorrorPainGoreDeathProductions #IndependentRelease #IndustrialMetal #InternationalMetal #IronMaiden #JapaneseMetal #KillingJoke #KingCrimson #Lincoln #MadderMortem #MeAndThatMan #MelodicBlackMetal #Miasmata #Ministry #MutoidMan #MyDyingBride #NapalmDeath #NaturmachtProductions #NewZealandMetal #Nightwish #NorwegianMetal #Oct25 #Oromet #Ossuary #PaxAeternum #PigDestroyer #ProgressiveMetal #ProgressiveRock #RedSkyMourning #RepulsiveSummoning #Review #Reviews #RockshotsRecords #Rotpit #Sanguisugabogg #ScorchingTomb #SelfRelease #SelfReleased #SenseField #Skitsystem #Snapcase #SomeoddpilotReocrds #SongsForSwitches #SoulBlind #Soulfly #Starer #StephenBrodsky #StuckInTheFilter #StuckInTheFilter2025 #Subterrania #Sutratma #SymphonicMetal #TerrorCorpse #Testament #TexasIsTheReason #TheDarkElement #Theocracy #Threadbare #TimeToKillRecords #toe #Tragedy #TranscendingObsurityRecords #Uaar #ViolentTestimony #Vomitory #Windir #Xaoc #РЛБ30011922 #夢遊病者
-
Since my previous post asking about programmers, etc. received so many positive responses, I am going to use the same tags and explain what I wish to accomplish. That way, I can learn from real experts what is possible and what isn't. Note that I am not a programmer and am just writing as a user.
Hello, everyone. I am forty-one and totally blind, having never seen. I have loved DOS since I was a teenager and basically taught myself tto use it, since by the time I learned about it, people were already moving to Windows. I love XP and 7 but find 11 to be frustrating and annoying. Unlike many, I don't find Linux or Mac OS to be worthy replacements. But I strongly feel, given the general advances in technology, as well as those in modern versions of DOS, that it can be a viable alternative. It's quick, efficient, and text-based. This, then, is my ultimate vision. Some of these things may be easier to implement than others, and some may not even be possible. One of my favourite sites is this one, which debunks all sorts of fallacies related to DOS and gives me hope that my dream may someday be realised.
http://www.chebucto.ns.ca/~ak621/DOS/DOS-Fal.html
Summary
My ultimate vision is a 32-bit version of DOS with true multi-tasking, a talking installer, an updated screen reader, a software synthesizer, and usb support that could be used as a daily operating system on modern (or at least semi-modern) hardware.
Blind-Specific Goals
1. Talking installer: One of the main difficulties of installing DOS for a blind person is the lack of speech without a dedicated screen reader. This was true even in Windows XP, and to a lesser degree, 7, though Talking Windows PE (a version with the NVDA screen reader slipstreamed into it) changed that. I have also seen someone load config.sys, autoexec.bat, and command.com along with the ASAP screen reader onto a floppy and boot from it, so it may, indeed, be possible, though booting from a floppy is automatic, whereas booting from anything else would require changing the bootloader, which is not accessible to the blind. If it is not possible to create a talking installer, perhaps some sort of batch system, similar to XP Unattended, can be created, so that the user just has to hit a few keys and start an automatic installation.
2. Software speech synthesis or reasonable alternative: This might be one of the most difficult things to implement, but it is th emost important. As it stands, most DOS screen readers work with hardware synthesizers that connect either via a serial port or an internal card. They work well, but unless new ones are made, they may be difficult to find. Plus, many computers don't have a serial port, and I'm not sure usb to serial can even work in DOS, especially for this sort of thing. Ideally, there would be a synthesizer, similar to ESpeak in NVDA, that would work directly with the screen reader to voice text on the screen. However, it seems that these sorts of synthesizers require apis, etc. that DOS doesn't have. Whether it would be possible to simulate a hardware synthesizer in real DOS as is done in the Talking DOSBox, which also contains Windows 95, I don't know. It is possible to send speech directly to the pc speaker, but most pc speakers, when they exist, are designed for beeps and very low quality output. That said, there was a novelty synthesizer, called Tran, that did just this. Perhaps a more serious version could be created and connected to a screen reader. There were screen readers that worked with the SoundBlaster synthesizer which did use software, but even that required the real card to be installed. If drivers and synthesizers can be created for more modern soundcards, that might be a bridge between full software synthesis and requiring an external device. A final option is simply to create modern synthesizers with an RS-232 connection. At least the speech would be good and they would still be manufactured, unlike the older ones.
3. Updated screen reader support: I don't know how much screen readers would need to be updated in order to be able to take advantage of modern programs and versions of DOS, but having that option would be a good thing. The only fully open source screen reader I know of is Provox. While JAWS for DOS, Vocal-Eyes, Flipper, etc. were all made freely available, we don't have their code. I am going to attempt to contact Larry Skutchan, maker of ASAP, to ask if he is willing to let us work with the code, or rewrite and update it, as he may no longer have the program.
General Goals
1. 32-bit: Even in Windows, I don't see the need for a 64-bit system. But I do think that DOS can benefit dramatically from being upgraded to 32-bit. It would mean more memory could be used in ram, true multi-tasking without extra tools could be done, and maybe, some of the blind-specific ideas of mine could be accomplished. I really cannot stress the importance of multitasking enough, even for mainstream things such as browsing the Internet while keeping an e-mail client open to alert for notifications, or even listening to music while reading a website or downloading something. I am fully aware of tsr programs, and they are wonderful, but they don't allow for background processes. I have heard of FreeDOs-32, but it seems to be no longer maintained.
2. Full usb support: I know that there is very rudamentary support for usb storage, but if this could be expanded to other devices, it might be possible to use a sound card for speech, a usb keyboard, a camera or scanner for ocr, a wifi dongle, etc.
3. An accessible, modern browser and wifi support: I know that it is possible to connect to the Internet using certain wireless cards. I also know that there is at least one graphical browser called Arachne. But whether it is accessible or has been updated, and whether more exist, I don't know. And what about systems without these cards? Can they access the Internet using wifi or at least cable via an ethernet connection?
4. A text-based, menu-driven desktop: I love the commandline, but sometimes, it might be quicker and/or easier to use menus. The graphical desktops require use of the mouse. I want to retain the text-based nature of DOS. It seems that this may already exist, and that I need to research DOS Navigator, Volkov Commander, Midnight Commander, and Norton Commander.
Things to Avoid
Don't turn DOS into Linux or Windows. Keep program installation simple, don't start requiring permissions for things, don't make everything graphical with a terrible interface that keeps changing, ribbons, etc., and don't include artificial intelligence as mandatory.
#accessibility #AdaptiveTechnology #blind #DOS #FreeDOS #Internet #MSDOS #programmers #programming #ScreenReaders #software #SpeechSynthesis #technology
-
Craft Notes For Writers
Craft notes for people who write are like quiet conversations between one writer and another—small, focused observations about how writing actually works. Unlike big, abstract rules (“show, don’t tell”), craft notes zoom in on specific choices: how a sentence moves, why a detail matters, or what makes dialogue feel real. They’re practical, often brief, and rooted in experience rather than theory.
One of the most useful aspects of craft notes is their attention to detail. A writer might point out how changing a single verb can sharpen an image, or how rearranging a sentence can shift its emphasis. These insights remind us that writing isn’t just about ideas—it’s about execution. The difference between a flat paragraph and a vivid one often comes down to rhythm, word choice, and structure.
Craft notes also help writers become better readers. When you learn to notice how a scene is built or how tension is maintained, you start to see writing as a series of deliberate decisions. This awareness can be empowering. Instead of feeling stuck or blocked, you can diagnose problems more clearly: maybe the pacing is off, the point of view is inconsistent, or the stakes aren’t clear.
Another key feature of craft notes is their flexibility. They don’t demand strict adherence; instead, they offer possibilities. A note about cutting unnecessary adverbs isn’t a rule to follow blindly—it’s an invitation to question whether each word earns its place. This mindset encourages experimentation and growth rather than perfection.
Importantly, craft notes often reflect the individuality of the writer sharing them. What works for one person may not work for another, and that’s okay. The goal isn’t to imitate but to adapt—to take what resonates and leave what doesn’t.
For people who write, craft notes are both tools and companions. They provide guidance without rigidity, helping writers refine their voice while staying open to discovery. Over time, these small lessons accumulate, shaping not just better writing, but a deeper understanding of the craft itself.
Thank you so much for your support and your continued readership. Have a blessed new week!
© Rhema International 2026. Unauthorized use and/or duplication of this material without express and written permission from this blog’s author and/or owner is strictly prohibited. Excerpts and links may be used, provided that full and clear credit is given to Rhema International
#WritingFormulas #WritingInspirations #Books #ChristianAuthors #CraftNotesForWriters #Editing #fiction #publishing #reativeWriting #TipsForWriters #Writer #WriterSTips #writers #Writing #WritingTips -
Hoping those familiar with #LaTeX can give me some advice here. I've started using it to create my assignments for school. I'm not writing technical papers yet, but I find using LaTeX with #Zotero in #VSCode more #accessible with a #ScreenReader than most other setups I've tried.
Since my discussion posts have to follow #APA style, I’m using LaTeX for those as well as full papers. That part is going well—but I’m running into trouble when I need to actually post what I’ve written.
My school uses Brightspace, which allows discussion posts in either rich text or #HTML. I have #Pandoc installed, so I tried converting my LaTeX source to HTML and pasting the code. But Pandoc didn’t include my references section in the output.
I also tried copying from the PDF, but that stripped all formatting.
Does anyone know how I can get a clean HTML version of my work—with references included—that I can paste into Brightspace?
Here’s the command I’ve been using:
pandoc main.tex \
--bibliography=references. Bib \
--csl=apa.csl \
--standalone \
-o main.html
It creates the HTML file, but the references section is missing.
Any tips?
#Accessibility #AssistiveTech #Pandoc #APAstyle #Brightspace #EdTech #AcademicWriting #InclusiveTech #BlindTech #HigherEd #CitationTools #OpenSource #WritingWorkflow -
‘Staring at the sun
brings enlightenment,’ they said;
The blind leads the blind#MastoPrompt #squint #haiku #senryu #poem #poetry #micropoem #mastopoem #smallpoems #writing #writingcommunity @stevencudahy
-
Why is the Universal Credit website so bad?
I am professionally embarrassed for whoever created the Universal Credit Website (UCW). In this post, I will explore why the website is so bad and what should be done to fix it.
I’m writing this in the hope that someone within the government with the power to do something reads this and implements at least some of the changes that the site is so desperately in need of. (The same reason I analysed the Boots website). There is a summary of changes needed at the end of the article.
Legal disclaimer: I’ve used screenshots of the website. This is legal because (1) fair use and (2) OGL.
A brief intro to Universal Credit
Universal Credit is the UK’s highly criticised unified benefits system for those out of work or currently unable to work. In theory, it was also an income support for those just starting out in self-employment. It was the brainchild of the political right (the Tories). It has an unbelievable number of shortcomings. Many hope that Labour will refine or replace it but I’m not holding my breath on that one.
Claimants of Universal Credit (UC) must make all contact through the Universal Credit Website. Are you old and have never used a computer? Too bad.
You’d think that such a key instrument of the Department of Work and Pensions (DWP) would be fit for purpose and well designed. You’d be wrong to think that.
The DWP are still migrating everyone who claims any sort of assistance to UC. This, I think, is a terrible idea. Not only because UC is a mess but also because the website barely works.
Dangers of the Universal Credit Website journal’s lack of app
The DWP has not (as far as I know) made an app for UC users. So guess what the scammers made. Go on, guess, I can wait.
Yep:
People are being warned about a scam involving a fake Universal Credit app and text messages.
The app is called ‘Universal Credit UK’.
The Department for Work and Pensions is investigating, and is encouraging people not to use the app or respond to any suspicious text messages.
People should use only the DWP Universal Credit website, and if you are unsure how to claim, the Citizens Advice Help To Claim service can offer support on 0800 144 8 444.
Anyone who has given information to the scam should report it to Action Fraud on 0300 123 2040.
Warning over fake Universal Credit app and text messages, CAB Hull and East Riding
I’m going to come back to this topic towards the end where I get technical about how to fix the UCW.
Shortcomings of the Universal Credit Website’s User Interface
There is so much wrong with the UI of the UCW that it is hard to know where to start. It is clear that the site has been created for the benefit of the UC’s management and agents without any consideration for the people it is supposed to serve. This is a common failure by businesses that are all set to fail – they create things for their needs and not the customers’ needs. You’ll see some clear examples of this soon enough.
It was reported that about one-third (32%) of benefit claimants being migrated to Universal Credit failed to make a valid claim.
Statistics released this week by the DWP show that 32% of all claimants sent a universal credit (UC) migration notice up to the end of February 2024 failed to make a successful claim and had their legacy benefits terminated.
In total, a shocking 284,660 individuals did not make a valid claim and had their benefits stopped.
I strongly believe that a large part of the problem is the shockingly bad Universal Credit Website (along with the fact that UC is badly implemented as a whole).
The Universal Credit Website is a terrible CRM
This website that all Universal Credit claimants must use to communicate with the DWP is essentially a CRM (Customer Relationship Manager). CRM software is at the heart of most successful businesses. The UC one is possibly the worst CRM I have ever witnessed.
You could have slapped up an instance of WordPress running a free CRM plugin and gotten something better.
I’m going to show you many of the ways in which the UCW Journal fails at being a simple CRM thing. In short, the design, implementation, and customer interface is a giant steaming turd. I can find, at a push, one nice thing to say about it.
Misleading landing pages
If your session times out and you sign back in, this is what you see.
It looks for all the world like you have to recreate your account. It is only when you more closely examine the page that you find the link to sign in to the UCW. Like, wait a minute Scoobie, didn’t we just sign in to that?
This is either an example of incompetent design or deliberate arse-hole design. Either way, it can only serve to confuse people leading, I have no doubt, to cancelled accounts or sanctions. There is no excuse for this complete failure.
Unclear priority elements
This is what you might see once logged in for real. (I’ve redacted any specific or personal information).
Can you tell just by looking at this what the most important section of the site is? The part you must pay special attention to in order to keep your claim live?
If you said, “Journal” then you are already ahead of the curve. That link top right in a grey box is the thing that matters most. Never mind that grey is UI shorthand for unimportant or disabled.
Not to worry, there are eight boxes lower down. One of which also takes you there. Maybe it is just me but my automatic ad-blindness had me ignoring all of that advert-looking crap until I started writing this article. The UCW “Journal” is a sort of half-arsed CRM (customer relationship manager). As a CRM the Universal Credit Journal fails so hard that I’ve given it its own subheading. A lot of this post will talk about how hard the journal system fails.
The Universal Credit Journal language is all wrong
There is a way to use language such that a task that is needed and a task that has been completed are easy to tell apart. Universal Credit’s designers clearly wanted to have nothing to do with these good design principles.
Someone needs to go back to school and learn that English has tenses (past, present, and future)
Take a look at this and tell me if the two blue links are tasks pending or tasks completed.
If you said tasks completed, you would be right. If you said tasks pending I completely understand. That’s because in English “Report a change” is an order or a thing to do while “Reported a change” is something that happened in the past.
In technical terms, the tenses of the entries are incorrect. I’m a native English speaker and long-time technical user who expected bad UI and even I was unsure. Now, you could blame this on my dyslexia and you may be right to do so. However, if I (a talented geek and native speaker) struggled with the incorrect tenses used here how much more would non-geeks and English learners struggle?
How hard would it be to change “Tell” to “You told” and “Report” to “You reported”? Or, if feeling lazy Prepend “Completed:” to the linked entries? It is only now that I noticed the first one ends with “completed” (the second one does not). If I didn’t see it, who else didn’t?
Send is not the right word here
When I ask for comments on my blog I do not say “send me your comments”, I say “leave me your comments”. That’s because “send” implies transmission not interaction. So, why-oh-why does the reply link say “send reply”? I’m not emailing you, I’m leaving a comment.
Needless priority given to dates
Let’s look at that Journal thing again and tell how important those dates and times are:
The date and author of the entry are what is known as metadata. That is, data about the data. The only key element here is the entry itself. Yet the entries get about half the space as the rest is eaten up by metadata which is treated as equally important.
It looks worse on mobile.
Vital calls to action are unlinked
Let me quickly introduce you to a business term – CTA or Call To Action. A CTA is the thing that you want the person to do in response to what they have read. My CTA is usually, please leave me comments because I love comments.
In this example, the CTA is to carry out a “to-do list” action. Failure to do so means loss of money.
The link, however, is for leaving a reply. Without scrolling back up to see the rest of the UI, can you tell me how to do a “to-do”?
Those of us used to dealing with shite websites could probably find our way to the top and find the other greyed-out link (grey means unimportant remember). Click that and then scroll through any pending items and find the one that means you get paid. I guess the design principle here is: If you want this money, you had better work for it.
On social media, when they want you to fill out your profile, they will show you a CTA with a link to the place where you do the thing. This is because they know that you link vital actions rather than forcing users to go searching for them.
Universal Credit leaves its users searching. No wonder it was reported last year that 900,000 Univeral Credit cases were closed by the DWP
The reading order is potentially confusing
Take a look at this journal entry and see how quickly you can work out if the user needs to go to an appointment or not.
This is where the user is expected to regularly check for important updates.
I’m saying that this UC Journal has a wildly inappropriate reading order. The first thing you see as you scroll down is an appointment has been cancelled. Oh, you might think, did I have an appointment? There was, you learn, an appointment made the day before.
There is, as far as I have been able to learn, no way to connect one journal entry with another.
Universal Credit is not Twitter, FFS!
For no reason that I can ascertain, replies have an arbitrary limit.
If I have several pages of information to share, should I end each section with “1 of 6”, “2/6”, “3/6”, etc.? All that would do is make the textual content hard to follow because the DWP UC “Journal” is not threaded nor is it object-grouped. It’s just a wall of text in reverse chronological order.
The Universal Credit website is buggy as hell
Then there is this shit.
When you click in to “send reply” the whole page flips out. Would you like to see that in a small hand-held viewport?
I hope you like scrolling.
This is not even a new problem. People were complaining about the UI back in 2017
Application online is not user freindly and is quite a messy website. Gov id verification are complicated and have system failures and required me to phone the Gov id verify contractor for technical support. Universal credit website need to be simplified and made user freindly. The goverment id verify contractors will boil yourr blood by asking you to fill in your personell details at least three times, its mad.
Written evidence from Miss Amina Khatun (UCR0073), committees.parliament.uk, October 2017
Yes, that quote is part of the official parliamentary record. Legally speaking, the DWP “knows” there is a problem. I mean, come on, surely they have gotten the message by now, right?
You cannot attach evidentiary documentation
Have a report from a doctor that may be relevant to your UC case worker? Shall I tell you how you can show it to them? Go on, guess.
Did you guess, attach it to a journal entry? Oh, you sweet summer child, no, the journal cannot take attachments. If you want them to see the document, you had better print it off and get a face-to-face in-person interview where they will not make any record of the document at all.
As I have already said, the DWP UCW is an incredibly poor CRM.
Not that I didn’t try (and found more bugs)
I tried to add medical information to the Universal Credit website. I, quite wrongly, guessed that “change of health info” was the right path. It was not. The account now has a pending “to-do” (complete the change of health thing even though there is no change to report).
Bug: It is impossible to cancel an incorrectly started task.
The Universal Website was created for the DWP’s requirements, not your needs
The purpose of the site is to make users jump through the hoops that the DWP (Department of Work and Pensions in case you forgot who those clowns are) demands. As I hope I have shown, they make no effort at all to assist you in this. If you cannot use their CRM, too bad, I guess.
I can think of only two reasons to implement the UCW like this:
- Gross incomitance
- Actual malice
With the DWP those two are hard to tell apart.
The Universal Credit Website is unfit to be the only point of contact; especially for older people
There is so much more I could complain about from an end-user perspective but I hope this brief overview of the UCW’s failings gets my point across.
I’m a technology guy. My profession is making things like this. I struggled to use the system. How the heck would my dad cope? He can barely use his (non-smart) mobile phone and needs help to read his text messages.
In May 2021, Helen Undy, Chief Executive of Money and Mental Health said, “People who need help with Universal Credit are being #SetUpToFail”. Here’s the link if you don’t believe me.
In the last five years, it looks like very little has changed.
I therefore put it to you that the Universal Credit Website is unfit to be the only point of contact; especially for older people and those with limited computer literacy.
The Universal Credit Website HTML and (lack of) web standards
This is the part of the post where I start to get a bit technical as I answer the question I asked at the start – Why is the Universal Credit website so bad?
I’ve already covered the weak and broken UI design approach. In this section, we are going to talk about web standards.
The journal looks the way it does because, for some unknown reason, someone decided to use HTML tables for layout. It is a web standard that tables should be used only for tabular data.
This is semantic, not tabluar data
Whatever junior dev wrote this may have used tables because the data came from a database table and they did not know any better. However, this is not tabular data. Let me give you all the reasons why this is not tabular.
- The journal entry is content and the rest is metadata for context.
- You did not intend for us to sort by date or author
- There is nothing to take a sum, average, or other calculation from
- Some of these have subforms (send reply) that break tabulation
- It would look nicer if the metadata were stacked on smaller screen sizes
- The table imparts no additional data to screenreaders
- CSS grid is faster, harder to break, and easier to make responsive
Tables for layout are dumb
This is what the experts say about using tables for layout:
It was common in the early days of the web to use tables as a layout device. Before the advent of modern standards-based browsers, this was the easiest way to make sure that page elements were arranged properly on the screen.
This design pattern is now considered very bad. It is bad for the user experience, bad for SEO, and bad for developers who have to maintain pages.
You should not use table-based layout under any circumstances.
HTML Tables: Find Out When To Use Them (And When To Avoid), Adam Wood, html.com
Here’s another that explains why HTML table layout is bad for end users:
1) Tables shouldn’t be used for page layouts because they are:
- Slow to render as the browser needs to download most – if not all – of the table to render it properly
- They require more HTML than non-table layouts which means slower loading and rendering, as well as an increased bandwidth usage
- They can be a nightmare to maintain as they can quickly get complex
- They can break text copying
- They negatively affect screen readers and may make your content inaccessible to some users
- They are not as flexible as using proper semantic markup
- They were never intended to be used for page layouts
- Making tables into a responsive layout is very difficult to control
2) Use a table for tabular data. That’s what tables are for.
Let’s break down a few of these:
Tables negatively affect screen readers and may make your content inaccessible to some users
A good chunk of the users of the Universal Credit website will have long-term disabilities. Those who rely on screen readers are likely to face a nasty mess as they try to use the website.
This is likely in breach of the UK’s Disability Discrimination Act 1995 and the Equality Act 2010. I am not a lawyer but activist groups might want to look into this.
Tables are not as flexible as using proper semantic markup
This is why the site looks god-awful on mobile. Using any one of the many flexible standards could make the journal resize in a useful and pleasing way on smaller screens. As I have said, the date and author are metadata and have no business taking the prominence they have been given. As the journal entry is the salient thing, the journal is NOT TABULAR DATA.
The nineteen-nineties called – they want their web design back.
Tables are a nightmare to maintain as they can quickly get complex
This is why the reply thing is broken. It has the wrong number of table divisions which breaks readability and looks bloody stupid on a government website.
Tables are slow and use excessive data
This is a website for people who have limited spending money. Why then, choose a markup that burns data faster than needed, loads slowly, and is frustrating to use with disability support software?
Tables are for data only – not journal entries with sub-forms
I put it to you and the DWP that using tables in the UCW at all was a failure in design, planning, and implementation. Replace the tables with nice semantic div tags, some CSS flex-box, auto margins, and responsive design. The metadata should stack under or over the entry on smaller screens.
This is beginner-level flexible and accessible design stuff. Not to mention the DWP is, in my opinion, failing to uphold the laws about accessibility made by the institution (the government) that they work as part of.
I’m not going to teach the DWP how to do this properly. They should know that if you pay peanuts you get monkeys.
The weird thing is the DWP do it right elsewhere
On the UCW home page (even though it defaults to to-do) the supplementary navigation items are responsive and stack appropriately on smaller screens.
If you can do it on the home page, why not on the Journal too?
The Universal Credit CRM is missing a few things
I’ve said quite clearly that the UCW is a terrible CRM example but it can be fixed. We just need to add a few features.
No tables, darling
I covered this enough, I think.
Threading or object grouping
The journal is currently a list of unconnected text things. You can do better than this.
As it stands UC journal users must scroll back down the page and take a guess from context alone what the entry refers to. How much easier would this be if things were grouped with or threaded under related content?
When you reply to something in the UC Journal, your reply is added to the top without any indication of what you replied to. The same is true of the replies from the UC person responding to you. This renders the entire journal almost impossible to use to keep track of a conversation thread.
Modern email clients solved the threaded discussion issue a long time ago. Replies are grouped with the email they are replying to. Thus the conversation thread can be followed. We do this in forums, and in comments, and on social media. Topic threading is not even remotely new.
That’s not even the only way to do things. There is also object grouping. An object can be a task, a record, a question, a ticket, or whatever. All content generated is assigned to an object. For example, if I open a ticket with my ISP about an issue I am having, we can both see what the issue topic is and the history of the conversation along with any actions taken.
On a blog, the post is the object and the comments, replies, and mentions are listed under it. Thus we know what the response was responding to. Forums do that too.
Look how easy this conversation is to follow (no tables used):
I cannot grep this logfile (where’s the flippin’ search option?)
The Universal Credit Journal system reads a lot like a poorly implemented log file. That’s how we store debug information when doing things like testing (which should have caught the deformed page on reply bug before it went live).
Grep is a command line utility for searching text-based log files. I’m using it as a nerdy way to signal to my fellow developers that the UC Journal needs a bloody search box.
Attachments as standard
A good CRM has attachments as standard. Even log entries are attachments. How this works is every entry is a small text field. It only needs to be large enough to summarise what the entry is about. If there is a lot to say, this is stored as a text attachment with metadata indicating that it is a native note (or whatever). That metadata should have some sort of document type indicator so the CRM knows if it is an image, a PDF, or note, or whatever.
Email solved this issue years and years ago with Multipurpose Internet Mail Extensions or MIME types.
HTML solved this with content-type headers like this:
Content-Type: text/html; charset=UTF-8Content-Type: multipart/form-data; boundary=something
Other departments (especially those giving out grants) do this already. Maybe ask another department to lend you their developer for an afternoon and copy their homework.
Even if you only allow uploads upon request, using an attachment feature would allow agents to add helpful and informative media to a journal. Attachments would also allow long entries to take up as much space as a short one until clicked.
Make questions their own content type
User questions should not be an unspecialised text entry. They should be of type “question” with metadata showing who has handled the question or the agent responsible for the question. The reply should be of type linked-entry so the user can find the question and the answer together in their journal.
This would speed up handling questions as stock answer libraries can be grown so standard answers to common questions can be given in just a few clicks.
You could separate technical support questions from UC advisor-type questions. It is likely you could separate out more question types with enough use case data.
You might even want to make the question a knowledge base search that the user must check to see if said article solves their question before they ask it.
This is pretty much a standard thing in even basic CRM systems. UC needs this too.
Auto-link tasks
It should be impossible for the system to add a vital task (do this or lose money) without making the task a link to the place where said tusk must be undertaken.
Autolink your CTA’s please DWP. You do it for appointments (even if you do wrap a link around a pre-tag for no good reason. That’s not what pre-tags are for but that’s another story.)
Stop misusing HTML tags
Actually, no. This is important. Some tags have very specific meanings.
The
pre-tagsuggests that the text is preformatted. Usually, this is for code and other times when whitespace (space, tab, etc) must be preserved in the rendering. Screenreaders will struggle to deal with your weird HTML tag abuse. Which may (NAL) be in breach of disability laws.The
pre-tagincreases what is already a broken and inconsistent way that HTML handles white space characters (tab, new line, space, etc.). The pre-tag semantically insists that the white space is all significant even though a “bug” in the pre-tag implementation means empty lines at the start and end are collapsed or ignored. Either way, the DWP should not have client-critical architecture that depends on a mistake that could be fixed at some future point.Here is a long article explaining just how crazy HTML whitespace gets. DWP’s dev’s please read it and understand it. If that is too hard, here is an expert reading the article and explaining it. The video is almost an hour long.
https://www.youtube.com/watch?v=qF7iXBk1s5o
There’s no need for abusing tags in this way. It is asking for bugs and possible accessibility problems. After all, every space (meaningful or not) has just been declared meaningful in a way that can only be fully understood by also reading the site’s CSS. Use a div-tag and a monospaced font if you must but leave
pre-tagfor white space preserving data.Why I think the DWP uses pre
After some poking around, I think I have worked out why the dev used the
pre-tag. It’s a terrible reason and shows they don’t actually know what they are doing.Block-level elements (which they want for styling reasons) break the table by force-resize (a lesser-known Jedi power) by making the link box element expand to take up as much space as it wants. Rather than CSS styling it to wrap, they depend on the
text-wrap-mode: wrapas thepre-tag‘s default behaviour rather than setting that value in the CSS for the block. They would not have had this problem had they not used tables for layout.If this is the case, the developer who was hired to make this website lacked anything approaching modern web design understanding and possesses barely functional development skills. I was able to identify all of these faults without even seeing the code. If I get my hands on the code, I expect unreadable spaghetti programming.
Show/Hide metadata
When reading log files (which is what the journal resembles) it is often helpful to use a tool to hide verbose information. In this case, date, time, and author should be elements the user can minify or hide. This would aid reading comprehension.
Show/Hide completed
Cancelled appointments, stuff the user or agent marks as complete, and old “you did the thing” journal entries should be something clients (users) can opt to hide. That makes getting to the critical and actionable entries so much easier.
Inbox Zero is a thing. Embrace it.
Critical actions should not be hidden in a log file
Critical activities that have yet to be completed should be more prominent. There are a number of good ways to do this.
Style to highlight: Add a “critical” class to the containing element of the journal entry that has the critical instruction. Use CSS to style it with a colour indicating urgency. Traditionally, this is red.
Dynamic banner notices: Use some JavaScript to parse the journal for classes marked critical and add a banner to the top of the page to strongly notify the user that a critical action is needed. It is only critical if not doing it costs money or risks sanctions. Everything else is at best urgent.
Critical messages set to app global: Put the critical information on all pages until undertaken.
Land the user on the page: Make the first page the user sees when logging in, the page where the critical action must be done.
Marked-up appointments to work with calendar apps
I’m not asking that you allow people to add Google Calander or other task management systems as guest apps but could you at least mark up appointments with h-event or hCalendar microformats?
Given the aim of UC is to support people, making things like appointments and to-do lists something they can export to their productivity software would make the UCW much more helpful.
If that’s too much hard work, an “add to Google Calendar” button would be something. If you are doing that anyway, why not go the whole way and make export appointment a fully working feature?
Show the next appointment prominently
Talking of appointments, like the critical actions, the client’s next appointment should be displayed prominently or at least have the option to do so. Top of the page or a toaster notification when they log in.
Push notifications?
Users should have the option to enable push notifications. These are little pop-ups that appear to tell you there’s a new message to read. Most phone apps do this and some news websites do too.
While I strongly suggest push notifications MUST be opt-in, they could prove highly useful for users of the UCW. You could further expand this to remind about appointments and urgent critical tasks that are running out of time.
You want people to use your atrocious website regularly, right? So why not prompt them to come back when something new needs their attention?
Why is this not a basic app?
The DWP need to have there (soon to be improved I hope) UCW as an app. At the very least as a dedicated one-site browser which can be knocked up in a few hours.
A dedicated UC app could provide an additional layer of protection (not only from scammers) by making the app a two-factor auth code generator. This is slightly more secure than texting a code as a text can be intercepted and is not encrypted. This, of course, depends on the devs knowing what they are doing – something I doubt from the
tableandpre tagabuse on display.An app would ensure users get push notifications on their smartphones.
An official app would make scams harder to pull off.
The problem at the moment is the incorrect use of whitespace affecting markup. Apps for Apple and Android are quite likely to handle whitespace differently. You’re already borking things with pre-tags and tables. Thankfully, a few hours of reading up on CSS and adaptive design should fix those errors.
Don’t gamify just yet
I was going to suggest you have a points-based system to indicate completeness and progress. We call this gamification and it can help encourage users to be a little more active.
However, you cannot even roll out a simple CRM so I do not trust you to gamify it.
A wild guess (contains mild politics)
I have no evidence (thus this is a wild guess) but I would not be surprised if this site was not commissioned under a “cash for mates” program during the Tory administration. I would not be shocked to learn that someone got a lot of tax-payer money in their pocket and then hired an intern to knock out the system In an afternoon.
This would explain the way the UCW does not follow standard government website standards as well as why exactly I found so many instances of mistakes I would expect from a complete beginner.
Summary of fixes needed on the Universal Credit website
In this section, I use industry-standard language and so: Bug indicates something that is wrong, broken, or in error and so are critical items. Enhancement indicates something that can be enhanced and so are urgent items. Feature Request is a thing the site is not doing but probably should and should be addressed at the next development meeting (assuming you have those). I’ve also added action points for the managers to do at start of business of the next working day.
- Bug: Deformed page on reply
- Bug: The Journal HTML may breach the law – reevaluate concerning accessibility standards
- Bug: The journal is not responsive but should be (for smaller screen sizes)
- Bug: It is impossible to cancel an incorrectly started task.
- Bug: Using
pre-tagsfor word wrap is an error use CSS - Bug: Switch tables to responsive divs – should fix most bugs
- Bug: Some key tasks do not auto-link. Consistently auto-link required tasks
- [new] Bug: Markdown weirdness
- Enhancement: Use semantically meaningful tags
- Enhancement: use syntactically appropriate language
- Enhancement: Make critical messages more prominent
- Enhancement: Add toggle hidden for metadata
- Enhancement: Add toggle hidden for expired, cancelled, or old entries
- Enhancement: Add microformats to make data more useful
- Feature Request: Search feature
- Feature Request: Threading, ticketing, or task-object grouping
- Feature Request: An attachment system
- Feature Request: Add a question entry type with a linked answer
- Feature Request: Enable clients to add appointments to personal calendar apps
- Feature Request: Optional push notifications
- Feature Request: Make a dedicated app
- Action point: Hire a domain-expert systems analyst who will confirm everything on this list.
- Action point: Read the analyst’s report and action it ASAP.
Alternatively, dear DWP managers, put together a budget to hire me and a small team I will select – we will fix it for you; budget for ongoing development as the UCW could be so much more than it is. You got this expert analysis from me for free which is already a massive saving. Make the most of it.
Over to you, dear readers
I think I have covered every fault with, and improvement needed for, the DWP’s Universal Credit Website. Is there anything I have missed? Are there more bugs to report? Would you like an enhancement I’ve not mentioned or hate one I have suggested?
I want to know your thoughts. Don’t send me a comment, leave me one. Or a reply via federation, or a WebMention via whatever content publisher you use. I really like comments so please leave me some.
Your replies will not be shoved inside a table and no
pre-tagswill be harmed. -
A cool read:
Josh Urban: Today's blog: an alt-text observation of a cloudy day on Earth. (Hey, Saturn is the second-most beautiful planet.) Plus, some Debussy. https://joshurban.substack.com/p/an-ancient-green -
Apologetics: Atheism Confuses Me – The Religion That Denies Being a Religion.
As I’ve been studying various religions as an elective for my senior year, I have come to the realization that atheism – despite the vehement claims of its followers – is a religion, whether you like it or not. After all, if you look at the definition of “religion,” Google defines it as, “The belief in and worship of a superhuman power or powers, especially a God or gods.” From this definition, though atheism denies the existence of God or other gods and, for the most part, lacks any sort of organization or liturgy (unless you count the Satanic Temple or Church of Satan,) its core tenants rely on the belief in the superhuman powers of nature in varying forms.
Just think about it for a sec. Atheists, in their pursuit to deny the existence of God, direct their subconscious need for faith in something beyond themselves to nature and Man’s creation (which Paul talked about in Romans 1.) In the absence of God, they turn to various forms of naturalism, materialism, etc. or a combination of various “-isms,” making those the ultimate forces that run the universe. They even have doctrines (though they wouldn’t call them that) in the form of theories such as evolution.
Ironically, though atheists would say that their beliefs are based on science and thus, isn’t blind faith, much less religion, there is very little to support their theories. For example, with evolution, while it’s treated as scientific fact, it’s been shown that often, what’s taught about it in the classroom is faulty at best, completely fraudulent at worst. Further, with the belief that the world randomly exploded into being from nothing, this is faulty as it relies on the belief that things can spontaneously generate from nothing through the power of…well, they’ll have to get back to you on how exactly nature did that. That’s also not mentioning the absurdity of the belief that things could become more complex through chance and time. But don’t worry. The atheists are convinced that as science advances, perhaps we’ll figure out how it happened, maybe through a couple hundred more theories that are ultimately untestable.
How this isn’t blind faith in the power of science and various theories is beyond me.
Additionally, atheism could be considered a sort of pantheistic religion. Pantheism is the belief that God is one with the universe and vice versa. That means that you, your house, the pebble in your shoe, and what your cat left in the litterbox are all God. In the case of atheism, the reason why I say that it could be considered to be a pantheistic religion is because it treats nature as God. And since humans are a part of nature, man is treated almost on the level of a god in the atheist mindset as the final arbiter of truth.
Basically, atheism is a religion in denial that it’s a religion, constantly gaslighting itself and its followers to continue in its delusional belief that it’s purely secular.
Until next time,
M.J.
#Apologetics #Atheism #BigBang #Blog #ChristianApologetics #Christianity #Evolution #faith #god #Irony #jesus #OpinionPeice #Pantheism #philosophy #Religion #Science #Writing -
Apologetics: Atheism Confuses Me – The Religion That Denies Being a Religion.
As I’ve been studying various religions as an elective for my senior year, I have come to the realization that atheism – despite the vehement claims of its followers – is a religion, whether you like it or not. After all, if you look at the definition of “religion,” Google defines it as, “The belief in and worship of a superhuman power or powers, especially a God or gods.” From this definition, though atheism denies the existence of God or other gods and, for the most part, lacks any sort of organization or liturgy (unless you count the Satanic Temple or Church of Satan,) its core tenants rely on the belief in the superhuman powers of nature in varying forms.
Just think about it for a sec. Atheists, in their pursuit to deny the existence of God, direct their subconscious need for faith in something beyond themselves to nature and Man’s creation (which Paul talked about in Romans 1.) In the absence of God, they turn to various forms of naturalism, materialism, etc. or a combination of various “-isms,” making those the ultimate forces that run the universe. They even have doctrines (though they wouldn’t call them that) in the form of theories such as evolution.
Ironically, though atheists would say that their beliefs are based on science and thus, isn’t blind faith, much less religion, there is very little to support their theories. For example, with evolution, while it’s treated as scientific fact, it’s been shown that often, what’s taught about it in the classroom is faulty at best, completely fraudulent at worst. Further, with the belief that the world randomly exploded into being from nothing, this is faulty as it relies on the belief that things can spontaneously generate from nothing through the power of…well, they’ll have to get back to you on how exactly nature did that. That’s also not mentioning the absurdity of the belief that things could become more complex through chance and time. But don’t worry. The atheists are convinced that as science advances, perhaps we’ll figure out how it happened, maybe through a couple hundred more theories that are ultimately untestable.
How this isn’t blind faith in the power of science and various theories is beyond me.
Additionally, atheism could be considered a sort of pantheistic religion. Pantheism is the belief that God is one with the universe and vice versa. That means that you, your house, the pebble in your shoe, and what your cat left in the litterbox are all God. In the case of atheism, the reason why I say that it could be considered to be a pantheistic religion is because it treats nature as God. And since humans are a part of nature, man is treated almost on the level of a god in the atheist mindset as the final arbiter of truth.
Basically, atheism is a religion in denial that it’s a religion, constantly gaslighting itself and its followers to continue in its delusional belief that it’s purely secular.
Until next time,
M.J.
#Apologetics #Atheism #BigBang #Blog #ChristianApologetics #Christianity #Evolution #faith #god #Irony #jesus #OpinionPeice #Pantheism #philosophy #Religion #Science #Writing -
Apologetics: Atheism Confuses Me – The Religion That Denies Being a Religion.
As I’ve been studying various religions as an elective for my senior year, I have come to the realization that atheism – despite the vehement claims of its followers – is a religion, whether you like it or not. After all, if you look at the definition of “religion,” Google defines it as, “The belief in and worship of a superhuman power or powers, especially a God or gods.” From this definition, though atheism denies the existence of God or other gods and, for the most part, lacks any sort of organization or liturgy (unless you count the Satanic Temple or Church of Satan,) its core tenants rely on the belief in the superhuman powers of nature in varying forms.
Just think about it for a sec. Atheists, in their pursuit to deny the existence of God, direct their subconscious need for faith in something beyond themselves to nature and Man’s creation (which Paul talked about in Romans 1.) In the absence of God, they turn to various forms of naturalism, materialism, etc. or a combination of various “-isms,” making those the ultimate forces that run the universe. They even have doctrines (though they wouldn’t call them that) in the form of theories such as evolution.
Ironically, though atheists would say that their beliefs are based on science and thus, isn’t blind faith, much less religion, there is very little to support their theories. For example, with evolution, while it’s treated as scientific fact, it’s been shown that often, what’s taught about it in the classroom is faulty at best, completely fraudulent at worst. Further, with the belief that the world randomly exploded into being from nothing, this is faulty as it relies on the belief that things can spontaneously generate from nothing through the power of…well, they’ll have to get back to you on how exactly nature did that. That’s also not mentioning the absurdity of the belief that things could become more complex through chance and time. But don’t worry. The atheists are convinced that as science advances, perhaps we’ll figure out how it happened, maybe through a couple hundred more theories that are ultimately untestable.
How this isn’t blind faith in the power of science and various theories is beyond me.
Additionally, atheism could be considered a sort of pantheistic religion. Pantheism is the belief that God is one with the universe and vice versa. That means that you, your house, the pebble in your shoe, and what your cat left in the litterbox are all God. In the case of atheism, the reason why I say that it could be considered to be a pantheistic religion is because it treats nature as God. And since humans are a part of nature, man is treated almost on the level of a god in the atheist mindset as the final arbiter of truth.
Basically, atheism is a religion in denial that it’s a religion, constantly gaslighting itself and its followers to continue in its delusional belief that it’s purely secular.
Until next time,
M.J.
#Apologetics #Atheism #BigBang #Blog #ChristianApologetics #Christianity #Evolution #faith #god #Irony #jesus #OpinionPeice #Pantheism #philosophy #Religion #Science #Writing -
Apologetics: Atheism Confuses Me – The Religion That Denies Being a Religion.
As I’ve been studying various religions as an elective for my senior year, I have come to the realization that atheism – despite the vehement claims of its followers – is a religion, whether you like it or not. After all, if you look at the definition of “religion,” Google defines it as, “The belief in and worship of a superhuman power or powers, especially a God or gods.” From this definition, though atheism denies the existence of God or other gods and, for the most part, lacks any sort of organization or liturgy (unless you count the Satanic Temple or Church of Satan,) its core tenants rely on the belief in the superhuman powers of nature in varying forms.
Just think about it for a sec. Atheists, in their pursuit to deny the existence of God, direct their subconscious need for faith in something beyond themselves to nature and Man’s creation (which Paul talked about in Romans 1.) In the absence of God, they turn to various forms of naturalism, materialism, etc. or a combination of various “-isms,” making those the ultimate forces that run the universe. They even have doctrines (though they wouldn’t call them that) in the form of theories such as evolution.
Ironically, though atheists would say that their beliefs are based on science and thus, isn’t blind faith, much less religion, there is very little to support their theories. For example, with evolution, while it’s treated as scientific fact, it’s been shown that often, what’s taught about it in the classroom is faulty at best, completely fraudulent at worst. Further, with the belief that the world randomly exploded into being from nothing, this is faulty as it relies on the belief that things can spontaneously generate from nothing through the power of…well, they’ll have to get back to you on how exactly nature did that. That’s also not mentioning the absurdity of the belief that things could become more complex through chance and time. But don’t worry. The atheists are convinced that as science advances, perhaps we’ll figure out how it happened, maybe through a couple hundred more theories that are ultimately untestable.
How this isn’t blind faith in the power of science and various theories is beyond me.
Additionally, atheism could be considered a sort of pantheistic religion. Pantheism is the belief that God is one with the universe and vice versa. That means that you, your house, the pebble in your shoe, and what your cat left in the litterbox are all God. In the case of atheism, the reason why I say that it could be considered to be a pantheistic religion is because it treats nature as God. And since humans are a part of nature, man is treated almost on the level of a god in the atheist mindset as the final arbiter of truth.
Basically, atheism is a religion in denial that it’s a religion, constantly gaslighting itself and its followers to continue in its delusional belief that it’s purely secular.
Until next time,
M.J.
#Apologetics #Atheism #BigBang #Blog #ChristianApologetics #Christianity #Evolution #faith #god #Irony #jesus #OpinionPeice #Pantheism #philosophy #Religion #Science #Writing -
CW: intro post, long
IPA: /ɾau/ ([ɾˈau̯])
Mid-20s, blind, brown, broke-ass anarchist in the South Pacific.
Making various strange sounds with computers and searching for work to do with either strange sounds or computers.
We're a small AuDHD system of weird avians and synths, with a few other creature forms just for fun. We'll do a separate post to introduce some specific birds, but this is a recent development from just being a therian, so we're still figuring some of that out. If you end up following us, you'll probably get to watch lol
We're back after a break and we've already messed up our account format, we do plan to split some topics out here soon but for now it's a mix. Music, art, gaming, writing, programming, linguistics, math, politics, activism, shitposts, porn, gay animal noises. Many of the gay animal noises. In multiple languages.
We use content notes liberally and accept requests to do so. We try to boost posts which respect the content rules of our instance and the warning preferences of our followers, apologies if we get it wrong. That apology just sort of generally applies, we're gonna get stuff wrong sometimes, we'll try to do better but mistakes will surely be made. Please try to be kind.
Interaction with our posts is very welcome, no matter your age. We're here to hang out. On the lewd side, so long as you're over 18 and just flirting for fun, that's cool. So's teasing if we have a little rapport.
We only boost images with descriptions, and usually only those with some detail. This is not punitive, it's just not going on our timeline if we're not sure of what it is.
This account is actively unfriendly toward generative AI and its uncritical advocates. Slop will be blocked on sight. This doesn't apply to constructs and other such synthetic creatures, of course ^v^
ok sorry i seriously suck at this i have to stop now lmao
~ crow#intro #introPost #introduction #introductions #introductionPost
-
Donnie Yen To Direct Lionsgate’s ‘John Wick’ Spinoff About Blind Assassin Caine; Mattson Tomlin Writing – CinemaCon
#News #CinemaCon #DonnieYen #JohnWickChapter4 #Lionsgate #MattsonTomlin -
I wonder if Stereo MC's would let us use Connected as a sound bed for videos about the fediverse?
"I ain't gonna go blind
For the light which is reflected
I see through you, I see through you
I see through you, I see through you
Your dirty tricks
Ya make me sick
I see through you
I see through you
I'm gonna do it again...
If you make sure you're connected
The writing's on the wall
But if your mind's neglected
Stumble, you might fall
Stumble, you might fall" -
Wind Breaker has me on the edge of my seat, just about all the time! It's a manga that was written with care and great fight scenes. The humanity that these characters possess, the blind spots about themselves...
The character writing is great. I love how the layers of narrative are building up into a strong story. I can't wait to see what's next!
Sakura is such an interesting mess of a person, his evolution as a person is going well...Sou is also particularly interesting, such a mysterious young man. I can't wait until more Sou story is revealed over time.
-
Greasing the Wheels of Colonialism: Palm Oil Industry in West Papua
A landmark study published in Global Studies Quarterly in April 2025 has revealed that the rapid expansion of the #palmoil industry in #WestPapua is not only fuelling #deforestation, #ecocide and environmental destruction but also perpetuating colonial-era patterns of land dispossession, #violence, and erasure of #Indigenous #Papuan communities #BoycottPalmOil
#Study finds #palmoil expansion in #WestPapua isn’t just fuelling #deforestation but also colonialist-style #landgrabbing #violence and systematic erasure of #Indigenous #Melanesian cultures and languages. #Boycottpalmoil 🌴🪔☠️🩸🚜🔥🧐⛔️ @palmoildetect https://palmoildetectives.com/2025/06/22/greasing-the-wheels-of-colonialism-palm-oil-industry-in-west-papua/
Share to BlueSky Share to TwitterResearchers Szilvia Csevár and Yasmine Rugarli found that Indonesia’s government has shifted its palm oil plantation focus from Sumatra and Borneo to West Papua, granting private companies nearly unlimited concessions over millions of hectares—including protected forests and Indigenous lands. “Oil palm plantations and associated infrastructure in West Papua have proliferated on a massive scale,” the authors report, noting that this expansion is driven by global demand and a system ‘rigged’ by corruption and profit motives, with little regard for the rights of indigenous peoples and their sovreignty.
The study highlights that large companies overwhelmingly rely on monoculture and invasive agricultural methods, despite evidence that intercropping and smallholder farming could minimise environmental harm. “Profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia,” Csevár and Rugarli write.
The findings echo long-standing warnings from West Papuan leaders and human rights advocates. Douglas Gerrard, writing for the Office of Benny Wenda, describes how “the most critical years of West Papuan history are told entirely from the colonisers’ perspective,” contributing to a process of historical erasure that keeps Indonesia’s occupation and its consequences out of international view. Gerrard urges the world to “put West Papua back into history”—a call that resonates with the study’s documentation of ongoing land theft and displacement.
Human rights groups and scholars have repeatedly accused the Indonesian state of using military force to suppress Papuan self-determination and facilitate resource extraction. As Jacobin’s Ben Knobloch reported in 2021, “Indonesia’s repression hasn’t broken the West Papuan freedom struggle,” but it has resulted in widespread violence, mass displacement, and the deaths of hundreds of thousands of Papuans since the 1960s. The International Center on Nonviolent Conflict notes that West Papua’s decolonization was never completed, and that “the people of West Papua have the legal right to self-determination because the decolonisation process following Dutch rule was never completed.”
Csevár and Rugarli’s study underscores that the palm oil industry is now a central force in this ongoing conflict. The authors warn that unless global consumers and policymakers act, West Papua’s forests—and the cultures they sustain—will continue to be sacrificed for cheap palm oil. “The continued expansion of oil palm plantations in West Papua is inseparable from the broader colonial dynamics and the ongoing denial of Indigenous rights,” the study concludes.
As calls grow to boycott palm oil linked to deforestation and human rights abuses, Papuan leaders and their allies urge the international community to recognise the region’s history, support Indigenous land rights, and demand an end to the colonial exploitation of West Papua.
Original Paper: Greasing the wheels of colonialism: Palm oil industry in West Papua
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Abstract
This article explores the links between colonial conflict, palm oil extraction, and displacement of Indigenous communities in Indonesia’s Papua region (“West Papua”). In West Papua, Indigenous communities are systematically subjected to extractive violence and forced displacement, with large part of these incidents closely linked to the palm oil industry. Unsound practices of plantation development to satisfy demands of economic growth has led to an increased militarization of Indigenous lands with a particularly harmful impact on Papua women. West Papua’s colonial origins led to decades of military rule, underdevelopment, and political exclusion entrenching a power structure through violence that can only be sustained in continuing conditions of oppression. The palm oil industry functions within a predatory political economy where revenue-generating activity depends on inequality and vulnerability to violence. This article exposes the continuance of colonial mentality, in which an exploitative and deeply unequal economy is sustained to control wealth and resources. This not only fuels multiple forms of insecurities for Papua communities but also diminishes the importance of their traditional environmental knowledge for climate adaptation. Building on the concept of human security, we conceptualize the intersecting threats created by conflict, plantation development, ethnicity, and gender in West Papua as a humanitarian catastrophe, contributing to the development of a principled understanding of such harms that will ultimately disrupt the existing colonial order.
Introduction
While the palm oil sector continues to be a growing industry, it begs many questions and belies a range of controversies. As certain impacts of large-scale plantation development have by now become unavoidable, particularly on the regional and local levels, there is a growing need to understand the linkages between political and economic forces that are driving social conflict, extraction activities, and their impact on Indigenous communities. There is a growing body of evidence highlighting the various gender dimensions of the interaction between environmental issues and security (Detraz 2017, pp. 146–173; UN Environment Programme [UNEP] 2020; Geneva Centre for Security Sector Governance [DCAF] 2022). Access to, use of, and control of natural resources are well-known drivers of conflict and insecurity, which play out against the backdrop of a range of interrelating power structures and pre-existing structural inequalities impacting upon gender and ethnic relations as factors of social differentiation. The variety of forms in which environmental insecurity manifests is difficult to generalize, and the way in which it will interact with other forms of insecurity will greatly depend on the specific context and personal circumstances of women and men. With reference to the situation in West Papua, this article aims to highlight the inextricable links between the palm oil industry and racialized gender-based harms impacting historically oppressed communities. It seeks to demonstrate that contemporary legal and policy frameworks remain rooted in a colonial mentality and therefore are inherently incapable of addressing structural causes of such harms that are supported by the economic interests of the state.
One of the main characteristics of extractive activities on Indigenous lands is the presence of security forces, either state or private or both, to secure economic state interests in the region. Such practices of militarized extraction have a particularly harmful impact on Indigenous communities trying to defend their lands and resources (Human Rights Council [HRC] 2013). In West Papua, oil palm plantations and mining projects are routinely guarded by military forces, creating a widespread and systematically racist pattern of rights abuses targeting Indigenous Papuans (Csevár 2020, pp. 5–9). In fact, military repression against Indigenous communities opposing oil palm plantation development on their traditional lands is endemic across the Indonesian archipelago (Forest Peoples 2021). In the Philippines, legitimate objection to national development projects by Indigenous groups has led to the entrenchment of paramilitary units on traditional lands to violently suppress community opposition (Alternative Law Groups Inc et al. 2009, pp. 55–64). The decades-long campaign of “red-tagging” by the Philippine government, labeling Indigenous and human rights defenders as supporters of the communist insurgency, has created a narrative in which violent attacks against Indigenous Peoples are not only deemed tolerable but are in fact encouraged (Amnesty International 2021; International Commission of Jurists [ICJ] 2022). Similar patterns and issues are frequently reported across different regions (Global Witness 2023), with Indigenous Peoples systematically subjected to extractive violence, albeit with different degrees of intensity, both in the Global South and the Global North (Inter-American Commission on Human Rights [IACHR] 2015; Hitchcock 2019, para. 302; Nachet et al. 2021). Such practices have led to persistent patterns of environmental racism in the Global South, where environmental justice remains elusive due to the inherent male and white bias maintaining racial hierarchies at the expense of communities of color (Batur and Weber 2017; Falzon and Batur 2018), with a particularly harmful impact on Indigenous women. At the same time, environmental security threats greatly weaken women’s ability to cope with and adapt to climatic changes. This is particularly disturbing as environmental knowledge—traditionally created, held, and transmitted by Indigenous women—is crucial for climate change resilience (McGregor et al. 2020; Spencer et al. 2020; Climate Investment Funds [CIF] 2021; Mekonnen et al. 2021).
Despite disturbing patterns of violence, international response to these concerns has been slow, if not completely absent. International discourse remains embedded in outdated state-centric approaches to peace and security and is thus unable to provide an effective response to human suffering not associated with national security interests as a military matter (Chinkin and Kaldor 2017). Conceptions of human security, developed mainly by the United Nations Development Programme (UNDP 1994, 2022), continue to be downplayed in security narratives, and efforts to adapt international frameworks to interconnected layers of violence remain uneven and precarious. While frameworks such as environmental peacebuilding or the Women, Peace and Security (WPS) agenda promote human security, they remain rooted in the traditional mentality of a narrow understanding of security, which puts virtually exclusive emphasis on the security of the territory and capital of the state (Csevár 2021). The intersecting threats created by environmental pressures, gender and ethnicity, and traditional environmental knowledge systems are thus largely discounted, and the international security discourse continues to draw on Western traditions shaped by pervasive racial and cultural biases. It is such colonialist approaches that this article takes issue with. The central argument is that contemporary frameworks enable the continued colonial dispossession of Indigenous Peoples by the extractive industry, supporting an abnormal political economy in which revenue-generating activity depends on violence and coercion. It exposes how the palm oil industry continues to reproduce harmful colonial binaries (civilized vs. primitive) and how neoliberal demands of endless economic growth and security of capital dismiss, often violently, any Indigenous resistance to unsound and exclusionary extraction practices on traditional lands. Building on the concept of second-generation human security, we conceptualize the situation in West Papua as a humanitarian catastrophe, shifting the focus away from national security interest to local needs and priorities, blurring harmful binaries, and ultimately disrupting the existing colonial order.
Section 2 of this article starts with describing issues of internal colonialism and contested indigeneity in Southeast Asia. It then highlights the concept of second-generation human security, which has gained some attention in literature as a consequence of the inadequacy of contemporary frameworks to provide effective responses to situations of exacerbated conflict, and human suffering. This forms the conceptual basis for analysis in the following sections. Section 3 describes the palm oil industry in West Papua, highlighting its coloniality, which has created an exploitative and deeply unequal economy facilitating dispossession of and violence against Indigenous Papuans. Section 4 illustrates the intersectional harms experienced by Papua women as their traditional roles and knowledge are eroding as a consequence of the loss or degradation of their lands. Section 5 offers some concluding remarks.
Colonialism and Indigeneity: Gaps in Human Security Models
The post-WWII era of decolonization marked a shift towards denouncing colonialism. The right to self-determination was adopted in numerous United Nations (UN) instruments, serving as a foundational norm for the UN-led process of decolonization. While most of the territories under European colonial power have indeed achieved some measure of self-determination, the process of decolonization continues to be shaped by certain antimonies (Anghie 2004). Established and dominated by Western powers, UN primacy in decolonization efforts and post-colonial state-building has led to serious concerns as such an approach was thought to “simply change[d] the form of European hegemony, not its substance” (Otto 1996, p. 340), a process that entrenched power relations established during colonial times and thus contributing to continuing oppression of historically marginalized communities. Indeed, international law—largely a Eurocentric system (Bedjaoui 1985; Koskenniemi 2011)—was instrumental in applying decolonization to some situations of violent domination, but not to others. The “salt-water theory” was introduced to exclude Indigenous communities from decolonization efforts by establishing a binary system in which colonial domination was assumed to exist only between a European and non-European entity (Bennett 1978). Also known as the blue-water theory, this concept served to prevent a broad application of Chapter XI of the UN Charter on non-self-governing territories. Under this theory, decolonization efforts were applied only to geographically separate overseas territories, and thus excluded self-determination by native communities residing within the territory of UN member states (Ofuatey-Kodjoe 1977; Stavenhagen 1990, pp. 5–6).1 At the same time, the historical trajectory of indigeneity as a concept of international law tracks to some extent that of decolonization. Grounded in the peoples’ right to self-determination, and as a result of decades of tireless efforts by Indigenous representatives, Indigenous rights have gradually gained acceptance by the international community (Anaya 2004) and have been formally espoused by the General Assembly with the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007. This process too was however largely shaped by Western understandings of indigeneity centered around white settler colonial experiences on the American continents, Australia, and New Zealand (Muehlebach 2001; Merlan 2009). The prevalent UN standards of decolonization and indigeneity are therefore too narrow, largely ignoring ethnic and cultural differences within the borders of the newly independent states exposing traditionally marginalized communities to various forms of internal colonization.
Settler colonialism is best conceptualized as a structure rather than a singular historical event, underscoring its permanent, ongoing and systemic nature (Wolfe 1994, 96; Wolfe 1999, 2). Unlike other colonial formations, settler colonialism’s primary goal of elimination is not race but the expropriation of land. This process is perpetuated through various mechanisms, seeking to “destroy to replace” (Wolfe 2006, 388), which differs from genocide as it encompasses not only physical elimination but also cultural erasure, assimilation, and the systematic destruction of Indigenous identities, land fragmentation and a wide array of biocultural assimilation (O’Brien 2010). Settler colonial narratives actively erase Indigenous Peoples while memorializing them as relics of the past—perpetuating the myth of the “vanishing Indian” (Kēhaulani Kauanui 2016, 3) which serves as an ideological tool to deny Indigenous presence and rights, thereby legitimizing settler claims to land (O’Brien 2010). The colonization experiences in Southeast Asia, as well as that of several African nations, are distinct from this practice in several ways. In its most renowned work, Fanon (1963) provides a powerful analysis of colonial structures, pointing to the emergence of new post-colonial forms of imperialism and political distortions entrenching racialized forms of violence and leading to the continued exploitation of former colonies. Tracing colonial techniques and strategies, Casanova (2007) explains internal colonization as the dominance and exploitation of natives by natives. Indeed, the concept of internal colonization refers to the practice of racialized classification of minority ethnic groups as subordinate to the dominant ethnicity within the borders of a single state. Such “domestic subset of a larger colonial (or imperial) paradigm” (Chávez 2011, p. 786) bears on all social relations, including political and extractive violence. Southeast Asia is particularly suitable to illustrate the various patterns and harmful impacts of internal colonization on traditional communities, closely linked to a narrow understanding, or even non-existence, of indigeneity in the region. Post-colonial state forming in most Southeast Asian countries denied the existence of specific Indigenous groups on the territory, claiming that the concept “internationalist indigeneity” (Merlan 2009, p. 303), as developed within the UN system, is inherently linked to European domination through settler colonialism and therefore inapplicable to Southeast Asian territories, which did not experience significant European settlement. What has become known as the “Asian controversy” (Kingsbury 1998), a peculiar all-or-nothing approach to indigeneity, is a common feature in qualifying indigeneity in the region (Baird 2020).
While there are notable parallels with the patterns of classic European settler colonialism, the current neo-colonial administration in West Papua clearly exhibits methods of internal colonization as well. Indonesian settlers under the Dutch colonial administration became the post-colonial elite and ruling class, perpetuating colonial structures and systems after independence. Their position was further strengthened by a large-scale, government-sponsored migration from other parts of Indonesia in successive years, increasingly marginalizing Indigenous Papuans, reducing them to a minority and dispossessing them of their ancestral lands (Chauvel 2007; International Coalition for Papua [ICP] 2020, 168–175). Given Indonesia’s historically discriminatory policies toward ethnic minorities within its territory, internal colonization has thus emerged as the most prevalent political structure. As a result, the concept of indigeneity remains highly controversial in Indonesia, where the government has explicitly denied the applicability of international standards of indigeneity on its territory. Instead, it refers to “customary law societies,” which are thus seemingly deprived from the possibility of asserting their Indigenous rights to land and resources as a matter of international law (Permanent Mission of Indonesia 2022). Such approaches were challenged by Gray (1995, p. 35), who linked the existence of Indigenous communities to the notion of internal colonialism, asserting that they are “colonized peoples (. . .) who are prevented from controlling their own lives, resources, and cultures.” Indeed, despite initial rejections on the state level, native communities across Southeast Asia have increasingly invoked the concept of indigeneity as an attempt to redress long-standing ills and grievances concerning land use and cultural extinction, albeit with various degrees of success (Baird 2019). Indonesia’s despising position notwithstanding, local organizations in West Papua have embraced the concept and assert their identity as Indigenous on the international level (Franciscans International 2022).
There might not be much sense in making clear distinctions between settler and internal colonialism or internationalized and local standards of Indigenous identity. Beyond the definitions and labels we apply, colonialism in any form shows high levels of oppression and violent events targeting traditional communities, which continue to be perceived as inferior to those in power, their opposition to development and extractive activities on their lands viewed as disruptive to the existing hierarchical order established during colonial times. Indigenous peoples thus remain disproportionately vulnerable to colonial depredation and military violence, their social status and security deteriorating. As traditional approaches prioritize the political and economic security of the state at the expense of marginalized communities, the emergence of the human security concept showed a promising attempt to generate alternative responses to such pervasive forms of human insecurity. Since its inception with the UNDP in 1994, human security has generated significant academic discussion (Martin and Owen 2014). In any event, the concept was both welcomed and met with concern, regularly criticized for its lack of precision, which gave rise to various interpretations of its scope (Paris 2001). In its report, the Commission on Human Security (CHS 2003, p. 4) defined human security as “the vital core of all human lives in ways that enhance human freedoms and human fulfilment”; a “threshold approach” embracing both human rights and human development, which seemingly reconciled the debate surrounding the scope of human security (Owen 2004, 2014), referring to a set of minimum or basic standards to guarantee survival, livelihood and dignity.
A common understanding of a vital core of human security suggests a homogenous concept, which is of course not the case. What constitutes minimum conditions of tolerable livelihood and dignity, survival even, will largely depend on the prevalent gender dynamics and societal norms within the local community. Human security is thus highly contextual. There have been incremental, though sporadic attempts to implement the human security framework in global policy and legal tools. Within the environmental peacebuilding discourse studies tend to adopt a narrow focus and analyse the environment-security nexus based mainly on the potential of environmental issues to influence and aggravate armed conflict (Swain and Öjendal 2018). While the benefits of environmental peacebuilding are significant, Ide (2020) cautioned about its potential to generate harmful and exclusionary practices. Such practices result from discounting the linkage between environment, security and ethnic and gender equality, feeding into broader concerns about international law normalizing systemic forms of environmental violence (Cusato 2021). At the same time, these linkages are significantly marginalized in the WPS framework as well, which has so far ignored environmental factors as drivers of violence against women, and thus failing to adopt an intersectional human security approach (Csevár 2021; Yoshida and Céspedes-Báez 2021). Indeed, WPS implementation and knowledge production is heavily criticized by its whiteness, whereby Global South actors are generally viewed as mere recipients of norms developed by actors in the Global North (Haastrup and Hagen 2021; Henry 2021; Parashar 2019). In parallel, linking environmental concerns and security issues has gained more attention in global debates, which, however, fail to properly consider the gender and ethnicity dimensions of environmental security (HRC 2015; Detraz 2017, para. 16). As they privilege theories advanced by Western actors to understand environmental insecurity in the Global South, colonialist assumptions and biases remain inherent in these frameworks (Kashwan and Ribot 2021; Sultana 2022). Current human security frameworks thus fail to address the abusive ethnic, racial, and gender paradigm of conflict situations, which has given rise to calls for reinterpretation. Chinkin and Kaldor (2017, pp. 479–526) argued powerfully for the need of a “second-generation human security.” A new model which builds on the existing critique on human security, shifting the focus away from top-down solutions introduced by dominant powers to an effective adoption of bottom-up approaches prioritizing local knowledge and needs. They reconstruct human security as a strategy of resistance, where insecurity emanates from a specific context that is generated by interrelated factors such as gender or ethnicity. International intervention should be developed based on local priorities, aimed at assisting local people, rather than imposing pre-set structures designed to advance Western geo-political or economic agendas.
Adequate responses to long-standing and mostly unresolved colonial practices remain one of the key gaps in human security models. Contemporary approaches often suit the geo-political or economic agenda of the dominant powers, rather than the needs of affected communities. The current study understands second-generation human security as an important opportunity to reflect on the interactions of power structures such as colonialism, militarism, and resource extraction. There is an urgent need for the model to account for complex histories of political violence rooted in colonial encounters, elucidating how unsound practices of extraction on Indigenous lands create a predatory political economy reproducing harmful colonial binaries and thus entrenching inequality and vulnerability affecting traditional communities the most. The next section examines the palm oil industry in West Papua and its implications for Indigenous Papua communities.
Colonial Manifestations of the Palm Oil Industry
The palm oil industry in West Papua operates within the context of an ongoing political conflict rooted in the region’s colonial history. Amid global security concerns during the Cold War, Indonesia’s invasion and continued military action in West Papua forced the Netherlands, the colonial power at the time, into accepting a bilateral agreement which transferred control of West Papua to Indonesia after a brief period of UN administration (Agreement No. 6311, 1962). The promised act of self-determination2, the 1969 UN-supervised Act of Free Choice, was marred by coercive military tactics by Indonesian forces (UN 1969; UNSF Background). Following such a frustrated process of decolonization and West Papua’s forceful integration (Drooglever 2009), Indonesia maintains a military control over the territory, entrenching power relations established through violence and facilitating extractive practices associated with continuing insecurity stemming from ethnic and racial marginalization of native Papua communities. As the connections between colonial grievances, violent Indonesian rule and the extractive industry in West Papua were discussed elsewhere (Csevár 2020, 2021), the focus of this section is on highlighting current practice enabling the palm oil industry to treat Indigenous lands as “empty land” at the expense of Indigenous Papuans to satisfy neoliberal demands of endless economic growth.
Oil palm plantations across Indonesia are expanding at a rapid pace, solidifying its position as the world’s largest exporter of palm oil. Building on the already extensive exploitation in other regions, the Indonesian government has shifted its plantation development focus to West Papua by granting private companies with concessions for virtually unlimited period of time and ensuring their access to an area of millions of hectares, encompassing not only agricultural land, but also protected forests and Indigenous settlements (awasMIFEE! 2012; Wakker 2005, p. 20). Since the late twentieth century, oil palm plantations and associated infrastructure in West Papua have indeed proliferated on a massive scale (Gaveau et al. 2021). As the global demand for palm oil continues to intensify, its trading price is relatively low, promoting an economy of scale whereby producers can remain competitive only by maintaining small prices and providing high quantities of the commodity (Tandra et al. 2022), necessitating invasive agricultural methods, such as monocultures, to maximize production. Despite growing evidence on intercropping providing a more sustainable method for palm oil cultivation, already implemented by smallholder farmers (Slingerland et al. 2019), profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia (The Gecko Project 2018, 2020).
As planation development in West Papua has grown, so have socio-ecological concerns about Indonesian palm oil. The rapid growth of plantations is affected by large-scale conversion of forests and traditional lands resulting in significant environmental harm, loss of biodiversity, and Indigenous livelihoods (Adrianto, Komarudin, and Pacheco 2019; Susanti and Maryudi 2016; Runtuboi et al. 2020). The scale of deforestation and displacement driven by plantation development in West Papua is thus significant. Mega-projects such as the billion-dollar business “Tanah Merah” (The Gecko Project 2018, Prologue) or the “textbook land grab” (Ginting and Pye 2013, p. 161) Merauke Integrated Food and Energy Estate (MIFEE) destroys millions of hectares of rainforests and Indigenous lands. At the same time, they operate within the context of military oppression, with direct roots in colonial histories, where resource extraction activities are characterized by a “steady marginalisation of [I]ndigenous Papuans, with top-down projects imposed from outside, and often accompanied by the threat of, or the use of violence to enforce plans” (Marr 2011; see also Csevár 2020). West Papua’s political conflict and environmental crises are thus inextricably intertwined—spatial evidence gathered by INTERPRT, an independent project investigating environmental crimes, reveals a disturbing territorial convergence between state violence and ecological devastation driven by corporate interests, underscoring a direct territorial link between genocide and ecocide. Consequently, the landscape transformation is not merely emblematic of a political conflict but represents a tangible conflict eroding the land, soil, water, people, fauna, and flora extending over time and space across West Papua (Center for Creative Ecologies 2018).
The harmful impacts of “colonial-style large scale corporate monoculture” (Li 2018, p. 328) did not go unnoticed by Indonesia’s key trade partners. Becoming increasingly aware of the environmental and social issues attached to palm oil, the European Union (EU) sought to enforce higher sustainability standards in trade agreements by restricting its palm oil import (de Clerck and Harmono 2019; European Parliament 2020) and introducing Trade Sustainable Development (TSD) chapters in free-trade agreements (Nessel and Orbie 2022). While the EU urgently needs to reflect on the inherent coloniality within its own environmental policies (Almeida et al. 2023), such attempts to “green” investment and trade agreements are long overdue. Indeed, Bilateral Investment Treaties (BITs) and trade agreements prioritize nationalistic economic agendas to secure foreign investments in developing states to facilitate economic growth (Gonzalez and Mutua 2022, p. 150; Vandevelde 1998), and thus play a significant role in extractive violence enacted against Indigenous Peoples (HRC 2016; 2018, paras. 34–35; 2023, paras. 14, 21). In response to mounting socio-ecological concerns, Indonesia introduced the Indonesian Sustainable Palm Oil (ISPO) certification scheme, which it, however, failed to effectively implement (Putri et al. 2022). In West Papua, the Manokwari Declaration was adopted, aimed at boosting forest conservation through better monitoring of illegal logging by palm oil companies (Cámara-Leret et al. 2019). While these commitments appear ambitious, they merely create a veneer of legitimacy that shrouds ongoing racial-capitalist exploitation. Engaged in a systemic structure of greenwashing, major palm oil enterprises in Indonesia operate by maintaining a seemingly sustainable production under various certification schemes, providing them access to the EU market, while also engaging in a “shadow” practice of deforestation and violation of community rights, enabling the continuous expansion of plantations (Greenpeace Indonesia 2024; The Gecko Project 2024). Palm oil certification schemes are indeed often function in an exclusionary way, designed to benefit large enterprises and beyond the reach of smallholders (Saadun et al. 2018). In that sense, the current blue-print of “green” agreements and sustainability certification schemes are part of the problem, not the solution, entrenching rather than undoing colonial practices of Indigenous land dispossession and ecological destruction.
Unchecked processes of plantation development in West Papua have been largely enabled through the continuous subjugation of Indigenous Papua communities resulting in persistent rights violations stemming from land-grabbing practices. Such pervasive patterns of exploitation find their roots in colonial dynamics—land-grabbing practices have long been legitimized under the terra nullius principle, or “empty land,” historically invoked to justify the seizure of Indigenous territories, thereby erasing Indigenous presence and history in the process (Saito 2020). In contemporary practice, this is further shaped by racial capitalism, prioritizing the pursuit of economic profits at the expense of human, non-human, material, and natural resources (Gonzalez and Mutua 2022). While Indigenous communities have historically maintained a harmonious relationship with nature, living in interconnected and reciprocal ways with their lands and forests, the arrival of colonial forces in West Papua, first Dutch and then Indonesian, marked a significant shift, triggering the slow but steady erosion of Indigenous knowledge systems. Historically, Papuan tribes maintained stewardship over their land with territorial boundaries marked by natural elements like large trees, stones, or rivers. These boundaries were rarely written, rather preserved through oral topography—reflecting a deep interconnection with the environment and a profound wisdom. (Asia Justice and Rights [AJAR] 2021, pp.160–161). These traditions were disrupted by colonial forces imposing a model of linearly demarcated territories infused with racial connotations, as slow institutional violence facilitated the commodification of nature (Ahmed 2015; Gonzalez and Mutua 2022, pp. 147). To justify the displacement of Indigenous communities, racialized myths propagated the idea that Indigenous Peoples were inherently inferior, warlike savages incapable of properly managing the land (Gonzalez and Mutua 2022, pp. 146–147). In the context of West Papua, Eichhorn (2023, p. 996) introduced the term “industrial racism” to describe the dehumanization and racialization of Indigenous Papuans linked to resource extraction, orchestrated by the intermediary of the industrial colonizer and the “civilizing” colonial master, the Indonesian government. This structural model of racialized oppression in West Papua shares notable parallels with the fate of Black African diasporic communities. Indigenous Papuans have been discriminated for their “blackness” through the time of the Dutch colonization which relied on racial politics that placed them at the bottom of the colonial societal pyramid, while “native” Indonesians and Chinese were playing the role of colonial mediator (Budiardjo and Liong 1998, p. 4; Kusamaryati 2021). This racialized model of oppression kept its long-lasting nature, persisting in the industrial colonization and still executed today within the extractive industry (Chao 2021a; Eichhorn 2023).
The palm oil industry in Indonesia is intricately tied to the country’s capitalistic agenda, driven primarily by the pursuit of state economic profit and financial security. Plantation projects operate within structures of internal colonialism and racial capitalism, where government-sponsored land-grabs treat Indigenous territories as empty land and thus facilitate an exploitative and deeply unequal economy whereby revenue-generating activity depends on the continued dispossession of Papuan communities and concurrent violence. Massive scale deforestation and loss of traditional lands also erodes Indigenous knowledge and traditions, integral to the communities’ livelihood, dignity, and survival. To fully comprehend such manifestations of culturally specific colonial violence, the next section will address the intersectional harms generated by the interplay between race and gender.
Intersectional Harms in West Papua
Embedded in Black feminism and critical race theory, the term intersectionality was coined by Crenshaw (1989) to describe the unique experiences of African American women who grappled with intersecting oppressions within the feminist movement. The term intersectionality is intended to recognize that individuals harbor multiple intersecting identities, such as class, gender, ethnicity, religion, and sexuality, among others (Davis 2008; Cho et al. 2013; Kaijser and Kron-Sell 2014). These identities profoundly shape their experiences and interact dynamically, exposing them to varying forms and layers of oppression or privileges. It is imperative to not only center the experiences and identity construction of those positioned at these intersections, but also to scrutinize how social, political, economic, and interpersonal inequalities are constructed and perpetuated (Collins 2022). Indeed, May (2015) expands upon this analytical paradigm by framing it as a “matrix of oppression”; the juncture where various experiences intersect. Ultimately, embracing intersectional perspectives requires holistic, open, and dynamic “matrix thinking.”
The externalization of costs stemming from the ecological devastation and socio-political insecurity in West Papua is spread unequally among various groups in society. Race and ethnicity are not the only drivers of insecurity; gender is another. As racialized expansion of palm oil monocultures continues, Indigenous Papuan women shoulder a disproportionate burden of environmental devastation and land dispossession as their traditional roles as community caregivers and environmental stewards are deeply intertwined with their reliance on forests and gardens (AJAR 2019, 2021). Traditionally, Papua women keep small farm plots adjacent to their houses to grow traditional food staples and harvest medicinal plants (Kadir and Mahadika 2019; Kadir 2022, Katmo 2016). They cultivate extensive knowledge of their local environments, cherish and care for the forests so that nature will provide them with a sustainable source of nutrition. Such practices thus constitute the source of traditional knowledge centralizing biodiversity, making Indigenous women the guardians of the ecosystem, as well as the cultural heritage of their communities (Mies and Shiva 1993, pp. 164–173). Despite the undeniable centrality of women in agricultural and ecological systems, Indigenous women generally fall in the “gender gap” in land access, as they have no decision-making and ownership rights over the lands they cultivate (Food and Agriculture Organization [FAO] 2018). In addition to government-sponsored industrial land-grabs, testimonies of Papuan women highlight further loss of access to their gardens when these are sold by male family members to the Indonesian government for the expansion of palm oil monocultures (AJAR 2019). This has a deeply detrimental impact on women’s health and well-being, further amplified by plantation-induced ecological degradation and diminished control over traditional resources.
Displacement not only imperils Papuan communities’ means of sustenance, but also threatens their sense of identity and cultural heritage. Papuan women have emphasized the vital role of sustenance and conservation practices in nurturing their innate connection to nature (Malinda 2021; Pusaka 2022). Commonly referred to as “Mother Earth” in metaphorical language, the land carries the feminine energy, which women nurture in their daily practices (Ortner 1972). Papua Indigenous philosophy encapsulates this profound bond with the idiomatic expression “Land is Mama” (Malinda 2021). The gathering and processing of traditional food staples carry profound social and communal significance, serving as rituals through which Indigenous women reaffirm their bonds with one another and cultivate reciprocity with nature, encapsulating the notion of “mutuality of being” (Ellen 2006; Chao 2020). The sense of belonging among Papuan women is interfered with by physical and sexual violence perpetrated by Indonesian forces as tools of domination, aimed at maintaining control over women’s agency and facilitating land grabbing (Csevár 2021). These injustices result in intergenerational stigmatization, which corrodes community ties and exposes women to increased discrimination, pushing them further into a cycle of poverty and marginalization. As the sense of identity and cultural heritage is undermined, a colonial agenda of domination and exploitation takes precedence, leading to catastrophic consequences for the long-term survival of ecosystems. In Maibo, women explained how large-scale logging destroyed the rivers, serving as the main water source of communities, leaving the land barren with no attempt at reforestation. Unsound logging practices also created a dependency on new seeds and chemical fertilizers, perpetuating the cycle of pollution and loss of biodiversity (AJAR 2019). In the Marind region, Indigenous women associate palm oil plantation with insatiable greed: “Oil palm is always hungry for more land and more water, […] it devours everything in its path—the trees, the cassowaries, the rivers. It does not think about what amay need to thrive. It does not care about the wellbeing of others—the plants, the animals, or us Marind” (Chao 2021b, p. 19). Displacement and alterations in landscapes play significant roles in the decline of wild foods and agrobiodiversity, thus influencing changes in dietary habits (Broegaard et al. 2017; Ickowitz et al. 2021). In the Merauke region, Papuan women have reported a marked decrease in the consumption of wild foods, notably sago and tubers—integral components of their diets known for providing sustained energy essential for lengthy hunting expeditions by men and for ensuring the health of women during childbirth. The harvesting of sago now entails longer walking distances compared to a couple of decades ago (Purwestri et al. 2019; Chao 2020). Due to the heightened reliance on processed foods supplied by transmigrants and the heavy presence of chemical fertilizers, high rates of malnutrition are found, with Indigenous women bearing particularly detrimental health impacts (AJAR 2019).
Conflict over land thus becomes recurrent both between state and community, as well as within communities exacerbating the risk of domestic violence. In all these instances, women have two major relationships to navigate: with the security forces present in the region and their personal relationships with their community and family. The interaction between these two creates a multi-layered insecurity for women, created by the matrix of militarized extraction, land dispossession, and the prevalent gender dynamics and societal norms within the local community. Papua women’s relationship with security forces, and the authorities whose economic interests they are protecting is closely linked to ethnicity or race, reinforcing violent discriminatory behaviors introduced during colonial times. Under the oppressive Indonesian regime, with the sole aim to maximize profit at the expense of local communities, Papuans are perceived as inferior to those in power, silenced when opposed to foreign investments and resource extraction on their lands. Indigenous women are disproportionately vulnerable to military violence in these situations, as gender-based violence is employed as a tactic to disrupt the community. At the same time, such practices enhance the possibility of domestic violence against women as a result of social stigmatization and the break-down of traditional gender structures, and thus have a detrimental impact on women’s personal relationships with their families. Domestic tensions are further accentuated by the loss of lands and resources, which makes women unable to carry out their traditional gender-based roles within the community. The changing climate aggravates these challenges. The intersectional harms greatly weaken women’s ability to cope with and adapt to environmental changes. This is particularly disturbing as environmental knowledge held by Indigenous women is crucial for climate change resilience (Jessen. et al. 2021). Their physical and spiritual connection with their traditional lands results in excellent observation and interpretation of changes to the environment. Indigenous practices in response to environmental challenges thus suggest proven adaptation methods. Continued land dispossession and displacement, however, lead to the loss of traditional environmental knowledge.
Conclusion
The outcome of decolonization as a matter of international law notwithstanding, West Papua’s forceful integration into Indonesia reproduced colonial structures intensifying local experiences of violent oppression. The environmental challenges faced by Indigenous Papuans, particularly women, are tightly linked to political, social, and economic norms rooted in colonial legacies; the manifestation of racial-capitalist exploitation reveals the inherent coloniality in the Indonesian palm oil industry. As oil palm plantations increasingly encroach on Indigenous lands, the ongoing presence of military forces not only pose risks to the survival of Indigenous communities, but also exacerbate community-level gender disparities by maintaining colonial power differentials. Within Papuan Indigenous communities, power structures and societal expectations heavily influence gender-based roles and resource access and, as a consequence, increase women’s exposure to various levels and forms of insecurity while also disempowering them as drivers of change, discounting the importance of their environmental knowledge in climate adaptation. The entrenched patriarchal dynamics subject Indigenous women to compounded vulnerabilities, exacerbated by the pervasive state of political and environmental insecurity in the region. Despite growing empirical evidence in ecofeminist discourse linking women’s marginalization with environmental destruction (Mellor 1981; Mies and Shiva 1993, pp. 164–165; Shiva 1988), the mainstream approach to environmental security remains ethnic and gender blind. Hence, addressing the complex challenges in West Papua necessitates an intersectional perspective, one that recognizes the interplay between environmental, racial, and gender factors that shape the experiences of Indigenous women.
Contemporary human security models remain reluctant to address structural causes of violence that are supported by the geo-political and economic interests of the state. The use of racialized extractive violence remains widespread, utilized to reinforce a hold on traditional communities with the aim to compel them to comply with development narratives. Such pervasive patterns of extractive violence feed into long-standing colonial structures of dispossession and displacement. Historically oppressed, Indigenous Peoples continue to be locked into a highly racialized classification of disposability, their presence deemed incompatible with extraction strategies drawing on Western tradition of thoughts. Conflict over land remains at the heart of extractive violence, where the state’s economic interest facilitates corporate practices in expropriation of Indigenous lands and resources. Moving towards a second-generation human security, there is an urgent need to deconstruct existing models and to develop alternative intersectional approaches to pervasive forms of human suffering in the name of economic development. New models must prioritize local experiences providing traditional communities with a right to resist oppressive regimes that operate at the matrix of colonialism, racial capitalism and ethnic, and cultural biases. Second-generation human security thus needs to critically examine and reflect on the ongoing complex ramifications of colonial legacies, contributing to a principled understanding of and sharper focus on racialized extractive violence enacted against historically marginalized groups.
Conflict of Interests
The authors declare no conflict of interests.
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
ENDS
Further Information
Benny Wenda: The Permanent People’s Tribunal proves that West Papua needs freedom. (2024, December 9). Free West Papua Campaign. https://www.freewestpapua.org/2024/12/09/benny-wenda-the-permanent-peoples-tribunal-proves-that-west-papua-needs-freedom/
Chauvel, R (2017) Self-determination and rights abuses: Papua petitions the UN. Indonesia at Melbourne University. https://indonesiaatmelbourne.unimelb.edu.au/self-determination-and-rights-abuses-papua-petitions-the-un/
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Gerrard, D. (2024, Nov 22). Putting West Papua back into history. Office of Benny Wenda. https://www.bennywenda.org/2024/putting-west-papua-back-into-history/
Harrison, K. (2024, May 16). Oil palm plantations drive alarming environmental change in West Papua’s rainforests. Environment + Energy Leader. https://www.environmentenergyleader.com/stories/oil-palm-plantations-drive-alarming-environmental-change-in-west-papuas-rainforests,1329
Knobloch, B. (2021, January 12). Indonesia’s repression hasn’t broken the West Papuan freedom struggle. Jacobin. https://jacobin.com/2021/01/indonesia-west-papua-colonialism-occupation
MacLeod, J. (2021). The struggle for self-determination in West Papua (1969–present). International Center on Nonviolent Conflict. https://www.nonviolent-conflict.org/struggle-self-determination-west-papua-1969-present/
(n.d) Indigenous land rights under threat – the impact of palm oil expansion in Papua. Human Rights Monitor. https://humanrightsmonitor.org/news/indigenous-land-rights-under-threat-the-impact-of-palm-oil-expansion-in-papua/
Papua conflict. (n.d.). In Wikipedia. Retrieved June 14, 2025, from https://en.wikipedia.org/wiki/Papua_conflict
West Papua accelerates issuance of sustainable palm oil regulation. (2025, March 19). Palm Oil Magazine. https://www.palmoilmagazine.com/regulation/2025/03/19/west-papua-accelerates-issuance-of-sustainable-palm-oil-regulation/
West Papua and the right to self determination under international law – Melinda Janki. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-and-the-right-to-self-determination-under-international-law-melinda-janki
‘West Papua has no future in Indonesia’: Chairman Wenda’s Speech. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-has-no-future-in-indonesia-chairman-wendas-speech
Read more about human rights abuses and child slavery in the palm oil industry
Palm Oil Workers Expose Industry Practices Resembling Colonialism
Palm Oil Workers Expose Industry Practices Resembling Colonialism | A coalition of palm oil workers in Indonesia has unveiled industry practices that mirror colonial exploitation, including land grabbing, poor working conditions, and environmental…
Papua’s ‘Empty Lands’: A Dangerous Myth Displacing Indigenous Peoples
In #WestPapua, on illegally colonised and disputed land taken by violence from Melanesian Indigenous peoples last century by Indonesian forces, authorities label indigenous lands as “empty”. This is done in order to justify…
Research: Palm Oil Plantations Threaten Indigenous Waterways
Research: Palm Oil Plantations Threaten Indigenous Waterways | A study by the University of Massachusetts Amherst reveals that the expansion of oil palm plantations in West Papua’s Kais River watershed has significantly degraded…
New Research: Indigenous Communities Reduce Amazon Deforestation by 83%”
Although #deforestation rates in the Brazilian #Amazon have halved, this globally critical biome is still losing more than 5,000km² every year. That’s an area three times larger than Greater London. By combining satellite…
Concerns Mount Over Palm Oil Expansion in Nagaland
Concerns Mount Over Palm Oil Expansion in Nagaland | The Nagaland Climate Change Adaptation Forum (NCCAF) has raised grave concerns about the environmental and social impacts of expanding palm oil plantations in the…
Load more posts
Something went wrong. Please refresh the page and/or try again.
Take Action in Five Ways
1. Join the #Boycott4Wildlife on social media and subscribe to stay in the loop: Share posts from this website to your own network on Twitter, Mastadon, Instagram, Facebook and Youtube using the hashtags #Boycottpalmoil #Boycott4Wildlife.
Enter your email address
Sign Up
Join 1,395 other subscribers2. Contribute stories: Academics, conservationists, scientists, indigenous rights advocates and animal rights advocates working to expose the corruption of the palm oil industry or to save animals can contribute stories to the website.
Mel Lumby: Dedicated Devotee to Borneo’s Living Beings
Anthropologist and Author Dr Sophie Chao
Health Physician Dr Evan Allen
The World’s Most Loved Cup: A Social, Ethical & Environmental History of Coffee by Aviary Doert
How do we stop the world’s ecosystems from going into a death spiral? A #SteadyState Economy
3. Supermarket sleuthing: Next time you’re in the supermarket, take photos of products containing palm oil. Share these to social media along with the hashtags to call out the greenwashing and ecocide of the brands who use palm oil. You can also take photos of palm oil free products and congratulate brands when they go palm oil free.
https://twitter.com/CuriousApe4/status/1526136783557529600?s=20
https://twitter.com/PhillDixon1/status/1749010345555788144?s=20
https://twitter.com/mugabe139/status/1678027567977078784?s=20
4. Take to the streets: Get in touch with Palm Oil Detectives to find out more.
5. Donate: Make a one-off or monthly donation to Palm Oil Detectives as a way of saying thank you and to help pay for ongoing running costs of the website and social media campaigns. Donate here
Pledge your support#BoycottPalmOil #Boycott4wildlife #BoycottPalmOil #childLabour #childSlavery #colonial #colonialism #colonisation #deforestation #ecocide #FreeWestPapua #humanRights #indigenous #indigenousRights #landRights #landgrabbing #Melanesian #PalmOil #palmoil #Papua #PapuaNewGuinea #PapuaMerdeka #Papuan #slavery #study #violence #WestPapua #WestPapua
-
Greasing the Wheels of Colonialism: Palm Oil Industry in West Papua
A landmark study published in Global Studies Quarterly in April 2025 has revealed that the rapid expansion of the #palmoil industry in #WestPapua is not only fuelling #deforestation, #ecocide and environmental destruction but also perpetuating colonial-era patterns of land dispossession, #violence, and erasure of #Indigenous #Papuan communities #BoycottPalmOil
#Study finds #palmoil expansion in #WestPapua isn’t just fuelling #deforestation but also colonialist-style #landgrabbing #violence and systematic erasure of #Indigenous #Melanesian cultures and languages. #Boycottpalmoil 🌴🪔☠️🩸🚜🔥🧐⛔️ @palmoildetect https://palmoildetectives.com/2025/06/22/greasing-the-wheels-of-colonialism-palm-oil-industry-in-west-papua/
Share to BlueSky Share to TwitterResearchers Szilvia Csevár and Yasmine Rugarli found that Indonesia’s government has shifted its palm oil plantation focus from Sumatra and Borneo to West Papua, granting private companies nearly unlimited concessions over millions of hectares—including protected forests and Indigenous lands. “Oil palm plantations and associated infrastructure in West Papua have proliferated on a massive scale,” the authors report, noting that this expansion is driven by global demand and a system ‘rigged’ by corruption and profit motives, with little regard for the rights of indigenous peoples and their sovreignty.
The study highlights that large companies overwhelmingly rely on monoculture and invasive agricultural methods, despite evidence that intercropping and smallholder farming could minimise environmental harm. “Profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia,” Csevár and Rugarli write.
The findings echo long-standing warnings from West Papuan leaders and human rights advocates. Douglas Gerrard, writing for the Office of Benny Wenda, describes how “the most critical years of West Papuan history are told entirely from the colonisers’ perspective,” contributing to a process of historical erasure that keeps Indonesia’s occupation and its consequences out of international view. Gerrard urges the world to “put West Papua back into history”—a call that resonates with the study’s documentation of ongoing land theft and displacement.
Human rights groups and scholars have repeatedly accused the Indonesian state of using military force to suppress Papuan self-determination and facilitate resource extraction. As Jacobin’s Ben Knobloch reported in 2021, “Indonesia’s repression hasn’t broken the West Papuan freedom struggle,” but it has resulted in widespread violence, mass displacement, and the deaths of hundreds of thousands of Papuans since the 1960s. The International Center on Nonviolent Conflict notes that West Papua’s decolonization was never completed, and that “the people of West Papua have the legal right to self-determination because the decolonisation process following Dutch rule was never completed.”
Csevár and Rugarli’s study underscores that the palm oil industry is now a central force in this ongoing conflict. The authors warn that unless global consumers and policymakers act, West Papua’s forests—and the cultures they sustain—will continue to be sacrificed for cheap palm oil. “The continued expansion of oil palm plantations in West Papua is inseparable from the broader colonial dynamics and the ongoing denial of Indigenous rights,” the study concludes.
As calls grow to boycott palm oil linked to deforestation and human rights abuses, Papuan leaders and their allies urge the international community to recognise the region’s history, support Indigenous land rights, and demand an end to the colonial exploitation of West Papua.
Original Paper: Greasing the wheels of colonialism: Palm oil industry in West Papua
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Abstract
This article explores the links between colonial conflict, palm oil extraction, and displacement of Indigenous communities in Indonesia’s Papua region (“West Papua”). In West Papua, Indigenous communities are systematically subjected to extractive violence and forced displacement, with large part of these incidents closely linked to the palm oil industry. Unsound practices of plantation development to satisfy demands of economic growth has led to an increased militarization of Indigenous lands with a particularly harmful impact on Papua women. West Papua’s colonial origins led to decades of military rule, underdevelopment, and political exclusion entrenching a power structure through violence that can only be sustained in continuing conditions of oppression. The palm oil industry functions within a predatory political economy where revenue-generating activity depends on inequality and vulnerability to violence. This article exposes the continuance of colonial mentality, in which an exploitative and deeply unequal economy is sustained to control wealth and resources. This not only fuels multiple forms of insecurities for Papua communities but also diminishes the importance of their traditional environmental knowledge for climate adaptation. Building on the concept of human security, we conceptualize the intersecting threats created by conflict, plantation development, ethnicity, and gender in West Papua as a humanitarian catastrophe, contributing to the development of a principled understanding of such harms that will ultimately disrupt the existing colonial order.
Introduction
While the palm oil sector continues to be a growing industry, it begs many questions and belies a range of controversies. As certain impacts of large-scale plantation development have by now become unavoidable, particularly on the regional and local levels, there is a growing need to understand the linkages between political and economic forces that are driving social conflict, extraction activities, and their impact on Indigenous communities. There is a growing body of evidence highlighting the various gender dimensions of the interaction between environmental issues and security (Detraz 2017, pp. 146–173; UN Environment Programme [UNEP] 2020; Geneva Centre for Security Sector Governance [DCAF] 2022). Access to, use of, and control of natural resources are well-known drivers of conflict and insecurity, which play out against the backdrop of a range of interrelating power structures and pre-existing structural inequalities impacting upon gender and ethnic relations as factors of social differentiation. The variety of forms in which environmental insecurity manifests is difficult to generalize, and the way in which it will interact with other forms of insecurity will greatly depend on the specific context and personal circumstances of women and men. With reference to the situation in West Papua, this article aims to highlight the inextricable links between the palm oil industry and racialized gender-based harms impacting historically oppressed communities. It seeks to demonstrate that contemporary legal and policy frameworks remain rooted in a colonial mentality and therefore are inherently incapable of addressing structural causes of such harms that are supported by the economic interests of the state.
One of the main characteristics of extractive activities on Indigenous lands is the presence of security forces, either state or private or both, to secure economic state interests in the region. Such practices of militarized extraction have a particularly harmful impact on Indigenous communities trying to defend their lands and resources (Human Rights Council [HRC] 2013). In West Papua, oil palm plantations and mining projects are routinely guarded by military forces, creating a widespread and systematically racist pattern of rights abuses targeting Indigenous Papuans (Csevár 2020, pp. 5–9). In fact, military repression against Indigenous communities opposing oil palm plantation development on their traditional lands is endemic across the Indonesian archipelago (Forest Peoples 2021). In the Philippines, legitimate objection to national development projects by Indigenous groups has led to the entrenchment of paramilitary units on traditional lands to violently suppress community opposition (Alternative Law Groups Inc et al. 2009, pp. 55–64). The decades-long campaign of “red-tagging” by the Philippine government, labeling Indigenous and human rights defenders as supporters of the communist insurgency, has created a narrative in which violent attacks against Indigenous Peoples are not only deemed tolerable but are in fact encouraged (Amnesty International 2021; International Commission of Jurists [ICJ] 2022). Similar patterns and issues are frequently reported across different regions (Global Witness 2023), with Indigenous Peoples systematically subjected to extractive violence, albeit with different degrees of intensity, both in the Global South and the Global North (Inter-American Commission on Human Rights [IACHR] 2015; Hitchcock 2019, para. 302; Nachet et al. 2021). Such practices have led to persistent patterns of environmental racism in the Global South, where environmental justice remains elusive due to the inherent male and white bias maintaining racial hierarchies at the expense of communities of color (Batur and Weber 2017; Falzon and Batur 2018), with a particularly harmful impact on Indigenous women. At the same time, environmental security threats greatly weaken women’s ability to cope with and adapt to climatic changes. This is particularly disturbing as environmental knowledge—traditionally created, held, and transmitted by Indigenous women—is crucial for climate change resilience (McGregor et al. 2020; Spencer et al. 2020; Climate Investment Funds [CIF] 2021; Mekonnen et al. 2021).
Despite disturbing patterns of violence, international response to these concerns has been slow, if not completely absent. International discourse remains embedded in outdated state-centric approaches to peace and security and is thus unable to provide an effective response to human suffering not associated with national security interests as a military matter (Chinkin and Kaldor 2017). Conceptions of human security, developed mainly by the United Nations Development Programme (UNDP 1994, 2022), continue to be downplayed in security narratives, and efforts to adapt international frameworks to interconnected layers of violence remain uneven and precarious. While frameworks such as environmental peacebuilding or the Women, Peace and Security (WPS) agenda promote human security, they remain rooted in the traditional mentality of a narrow understanding of security, which puts virtually exclusive emphasis on the security of the territory and capital of the state (Csevár 2021). The intersecting threats created by environmental pressures, gender and ethnicity, and traditional environmental knowledge systems are thus largely discounted, and the international security discourse continues to draw on Western traditions shaped by pervasive racial and cultural biases. It is such colonialist approaches that this article takes issue with. The central argument is that contemporary frameworks enable the continued colonial dispossession of Indigenous Peoples by the extractive industry, supporting an abnormal political economy in which revenue-generating activity depends on violence and coercion. It exposes how the palm oil industry continues to reproduce harmful colonial binaries (civilized vs. primitive) and how neoliberal demands of endless economic growth and security of capital dismiss, often violently, any Indigenous resistance to unsound and exclusionary extraction practices on traditional lands. Building on the concept of second-generation human security, we conceptualize the situation in West Papua as a humanitarian catastrophe, shifting the focus away from national security interest to local needs and priorities, blurring harmful binaries, and ultimately disrupting the existing colonial order.
Section 2 of this article starts with describing issues of internal colonialism and contested indigeneity in Southeast Asia. It then highlights the concept of second-generation human security, which has gained some attention in literature as a consequence of the inadequacy of contemporary frameworks to provide effective responses to situations of exacerbated conflict, and human suffering. This forms the conceptual basis for analysis in the following sections. Section 3 describes the palm oil industry in West Papua, highlighting its coloniality, which has created an exploitative and deeply unequal economy facilitating dispossession of and violence against Indigenous Papuans. Section 4 illustrates the intersectional harms experienced by Papua women as their traditional roles and knowledge are eroding as a consequence of the loss or degradation of their lands. Section 5 offers some concluding remarks.
Colonialism and Indigeneity: Gaps in Human Security Models
The post-WWII era of decolonization marked a shift towards denouncing colonialism. The right to self-determination was adopted in numerous United Nations (UN) instruments, serving as a foundational norm for the UN-led process of decolonization. While most of the territories under European colonial power have indeed achieved some measure of self-determination, the process of decolonization continues to be shaped by certain antimonies (Anghie 2004). Established and dominated by Western powers, UN primacy in decolonization efforts and post-colonial state-building has led to serious concerns as such an approach was thought to “simply change[d] the form of European hegemony, not its substance” (Otto 1996, p. 340), a process that entrenched power relations established during colonial times and thus contributing to continuing oppression of historically marginalized communities. Indeed, international law—largely a Eurocentric system (Bedjaoui 1985; Koskenniemi 2011)—was instrumental in applying decolonization to some situations of violent domination, but not to others. The “salt-water theory” was introduced to exclude Indigenous communities from decolonization efforts by establishing a binary system in which colonial domination was assumed to exist only between a European and non-European entity (Bennett 1978). Also known as the blue-water theory, this concept served to prevent a broad application of Chapter XI of the UN Charter on non-self-governing territories. Under this theory, decolonization efforts were applied only to geographically separate overseas territories, and thus excluded self-determination by native communities residing within the territory of UN member states (Ofuatey-Kodjoe 1977; Stavenhagen 1990, pp. 5–6).1 At the same time, the historical trajectory of indigeneity as a concept of international law tracks to some extent that of decolonization. Grounded in the peoples’ right to self-determination, and as a result of decades of tireless efforts by Indigenous representatives, Indigenous rights have gradually gained acceptance by the international community (Anaya 2004) and have been formally espoused by the General Assembly with the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007. This process too was however largely shaped by Western understandings of indigeneity centered around white settler colonial experiences on the American continents, Australia, and New Zealand (Muehlebach 2001; Merlan 2009). The prevalent UN standards of decolonization and indigeneity are therefore too narrow, largely ignoring ethnic and cultural differences within the borders of the newly independent states exposing traditionally marginalized communities to various forms of internal colonization.
Settler colonialism is best conceptualized as a structure rather than a singular historical event, underscoring its permanent, ongoing and systemic nature (Wolfe 1994, 96; Wolfe 1999, 2). Unlike other colonial formations, settler colonialism’s primary goal of elimination is not race but the expropriation of land. This process is perpetuated through various mechanisms, seeking to “destroy to replace” (Wolfe 2006, 388), which differs from genocide as it encompasses not only physical elimination but also cultural erasure, assimilation, and the systematic destruction of Indigenous identities, land fragmentation and a wide array of biocultural assimilation (O’Brien 2010). Settler colonial narratives actively erase Indigenous Peoples while memorializing them as relics of the past—perpetuating the myth of the “vanishing Indian” (Kēhaulani Kauanui 2016, 3) which serves as an ideological tool to deny Indigenous presence and rights, thereby legitimizing settler claims to land (O’Brien 2010). The colonization experiences in Southeast Asia, as well as that of several African nations, are distinct from this practice in several ways. In its most renowned work, Fanon (1963) provides a powerful analysis of colonial structures, pointing to the emergence of new post-colonial forms of imperialism and political distortions entrenching racialized forms of violence and leading to the continued exploitation of former colonies. Tracing colonial techniques and strategies, Casanova (2007) explains internal colonization as the dominance and exploitation of natives by natives. Indeed, the concept of internal colonization refers to the practice of racialized classification of minority ethnic groups as subordinate to the dominant ethnicity within the borders of a single state. Such “domestic subset of a larger colonial (or imperial) paradigm” (Chávez 2011, p. 786) bears on all social relations, including political and extractive violence. Southeast Asia is particularly suitable to illustrate the various patterns and harmful impacts of internal colonization on traditional communities, closely linked to a narrow understanding, or even non-existence, of indigeneity in the region. Post-colonial state forming in most Southeast Asian countries denied the existence of specific Indigenous groups on the territory, claiming that the concept “internationalist indigeneity” (Merlan 2009, p. 303), as developed within the UN system, is inherently linked to European domination through settler colonialism and therefore inapplicable to Southeast Asian territories, which did not experience significant European settlement. What has become known as the “Asian controversy” (Kingsbury 1998), a peculiar all-or-nothing approach to indigeneity, is a common feature in qualifying indigeneity in the region (Baird 2020).
While there are notable parallels with the patterns of classic European settler colonialism, the current neo-colonial administration in West Papua clearly exhibits methods of internal colonization as well. Indonesian settlers under the Dutch colonial administration became the post-colonial elite and ruling class, perpetuating colonial structures and systems after independence. Their position was further strengthened by a large-scale, government-sponsored migration from other parts of Indonesia in successive years, increasingly marginalizing Indigenous Papuans, reducing them to a minority and dispossessing them of their ancestral lands (Chauvel 2007; International Coalition for Papua [ICP] 2020, 168–175). Given Indonesia’s historically discriminatory policies toward ethnic minorities within its territory, internal colonization has thus emerged as the most prevalent political structure. As a result, the concept of indigeneity remains highly controversial in Indonesia, where the government has explicitly denied the applicability of international standards of indigeneity on its territory. Instead, it refers to “customary law societies,” which are thus seemingly deprived from the possibility of asserting their Indigenous rights to land and resources as a matter of international law (Permanent Mission of Indonesia 2022). Such approaches were challenged by Gray (1995, p. 35), who linked the existence of Indigenous communities to the notion of internal colonialism, asserting that they are “colonized peoples (. . .) who are prevented from controlling their own lives, resources, and cultures.” Indeed, despite initial rejections on the state level, native communities across Southeast Asia have increasingly invoked the concept of indigeneity as an attempt to redress long-standing ills and grievances concerning land use and cultural extinction, albeit with various degrees of success (Baird 2019). Indonesia’s despising position notwithstanding, local organizations in West Papua have embraced the concept and assert their identity as Indigenous on the international level (Franciscans International 2022).
There might not be much sense in making clear distinctions between settler and internal colonialism or internationalized and local standards of Indigenous identity. Beyond the definitions and labels we apply, colonialism in any form shows high levels of oppression and violent events targeting traditional communities, which continue to be perceived as inferior to those in power, their opposition to development and extractive activities on their lands viewed as disruptive to the existing hierarchical order established during colonial times. Indigenous peoples thus remain disproportionately vulnerable to colonial depredation and military violence, their social status and security deteriorating. As traditional approaches prioritize the political and economic security of the state at the expense of marginalized communities, the emergence of the human security concept showed a promising attempt to generate alternative responses to such pervasive forms of human insecurity. Since its inception with the UNDP in 1994, human security has generated significant academic discussion (Martin and Owen 2014). In any event, the concept was both welcomed and met with concern, regularly criticized for its lack of precision, which gave rise to various interpretations of its scope (Paris 2001). In its report, the Commission on Human Security (CHS 2003, p. 4) defined human security as “the vital core of all human lives in ways that enhance human freedoms and human fulfilment”; a “threshold approach” embracing both human rights and human development, which seemingly reconciled the debate surrounding the scope of human security (Owen 2004, 2014), referring to a set of minimum or basic standards to guarantee survival, livelihood and dignity.
A common understanding of a vital core of human security suggests a homogenous concept, which is of course not the case. What constitutes minimum conditions of tolerable livelihood and dignity, survival even, will largely depend on the prevalent gender dynamics and societal norms within the local community. Human security is thus highly contextual. There have been incremental, though sporadic attempts to implement the human security framework in global policy and legal tools. Within the environmental peacebuilding discourse studies tend to adopt a narrow focus and analyse the environment-security nexus based mainly on the potential of environmental issues to influence and aggravate armed conflict (Swain and Öjendal 2018). While the benefits of environmental peacebuilding are significant, Ide (2020) cautioned about its potential to generate harmful and exclusionary practices. Such practices result from discounting the linkage between environment, security and ethnic and gender equality, feeding into broader concerns about international law normalizing systemic forms of environmental violence (Cusato 2021). At the same time, these linkages are significantly marginalized in the WPS framework as well, which has so far ignored environmental factors as drivers of violence against women, and thus failing to adopt an intersectional human security approach (Csevár 2021; Yoshida and Céspedes-Báez 2021). Indeed, WPS implementation and knowledge production is heavily criticized by its whiteness, whereby Global South actors are generally viewed as mere recipients of norms developed by actors in the Global North (Haastrup and Hagen 2021; Henry 2021; Parashar 2019). In parallel, linking environmental concerns and security issues has gained more attention in global debates, which, however, fail to properly consider the gender and ethnicity dimensions of environmental security (HRC 2015; Detraz 2017, para. 16). As they privilege theories advanced by Western actors to understand environmental insecurity in the Global South, colonialist assumptions and biases remain inherent in these frameworks (Kashwan and Ribot 2021; Sultana 2022). Current human security frameworks thus fail to address the abusive ethnic, racial, and gender paradigm of conflict situations, which has given rise to calls for reinterpretation. Chinkin and Kaldor (2017, pp. 479–526) argued powerfully for the need of a “second-generation human security.” A new model which builds on the existing critique on human security, shifting the focus away from top-down solutions introduced by dominant powers to an effective adoption of bottom-up approaches prioritizing local knowledge and needs. They reconstruct human security as a strategy of resistance, where insecurity emanates from a specific context that is generated by interrelated factors such as gender or ethnicity. International intervention should be developed based on local priorities, aimed at assisting local people, rather than imposing pre-set structures designed to advance Western geo-political or economic agendas.
Adequate responses to long-standing and mostly unresolved colonial practices remain one of the key gaps in human security models. Contemporary approaches often suit the geo-political or economic agenda of the dominant powers, rather than the needs of affected communities. The current study understands second-generation human security as an important opportunity to reflect on the interactions of power structures such as colonialism, militarism, and resource extraction. There is an urgent need for the model to account for complex histories of political violence rooted in colonial encounters, elucidating how unsound practices of extraction on Indigenous lands create a predatory political economy reproducing harmful colonial binaries and thus entrenching inequality and vulnerability affecting traditional communities the most. The next section examines the palm oil industry in West Papua and its implications for Indigenous Papua communities.
Colonial Manifestations of the Palm Oil Industry
The palm oil industry in West Papua operates within the context of an ongoing political conflict rooted in the region’s colonial history. Amid global security concerns during the Cold War, Indonesia’s invasion and continued military action in West Papua forced the Netherlands, the colonial power at the time, into accepting a bilateral agreement which transferred control of West Papua to Indonesia after a brief period of UN administration (Agreement No. 6311, 1962). The promised act of self-determination2, the 1969 UN-supervised Act of Free Choice, was marred by coercive military tactics by Indonesian forces (UN 1969; UNSF Background). Following such a frustrated process of decolonization and West Papua’s forceful integration (Drooglever 2009), Indonesia maintains a military control over the territory, entrenching power relations established through violence and facilitating extractive practices associated with continuing insecurity stemming from ethnic and racial marginalization of native Papua communities. As the connections between colonial grievances, violent Indonesian rule and the extractive industry in West Papua were discussed elsewhere (Csevár 2020, 2021), the focus of this section is on highlighting current practice enabling the palm oil industry to treat Indigenous lands as “empty land” at the expense of Indigenous Papuans to satisfy neoliberal demands of endless economic growth.
Oil palm plantations across Indonesia are expanding at a rapid pace, solidifying its position as the world’s largest exporter of palm oil. Building on the already extensive exploitation in other regions, the Indonesian government has shifted its plantation development focus to West Papua by granting private companies with concessions for virtually unlimited period of time and ensuring their access to an area of millions of hectares, encompassing not only agricultural land, but also protected forests and Indigenous settlements (awasMIFEE! 2012; Wakker 2005, p. 20). Since the late twentieth century, oil palm plantations and associated infrastructure in West Papua have indeed proliferated on a massive scale (Gaveau et al. 2021). As the global demand for palm oil continues to intensify, its trading price is relatively low, promoting an economy of scale whereby producers can remain competitive only by maintaining small prices and providing high quantities of the commodity (Tandra et al. 2022), necessitating invasive agricultural methods, such as monocultures, to maximize production. Despite growing evidence on intercropping providing a more sustainable method for palm oil cultivation, already implemented by smallholder farmers (Slingerland et al. 2019), profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia (The Gecko Project 2018, 2020).
As planation development in West Papua has grown, so have socio-ecological concerns about Indonesian palm oil. The rapid growth of plantations is affected by large-scale conversion of forests and traditional lands resulting in significant environmental harm, loss of biodiversity, and Indigenous livelihoods (Adrianto, Komarudin, and Pacheco 2019; Susanti and Maryudi 2016; Runtuboi et al. 2020). The scale of deforestation and displacement driven by plantation development in West Papua is thus significant. Mega-projects such as the billion-dollar business “Tanah Merah” (The Gecko Project 2018, Prologue) or the “textbook land grab” (Ginting and Pye 2013, p. 161) Merauke Integrated Food and Energy Estate (MIFEE) destroys millions of hectares of rainforests and Indigenous lands. At the same time, they operate within the context of military oppression, with direct roots in colonial histories, where resource extraction activities are characterized by a “steady marginalisation of [I]ndigenous Papuans, with top-down projects imposed from outside, and often accompanied by the threat of, or the use of violence to enforce plans” (Marr 2011; see also Csevár 2020). West Papua’s political conflict and environmental crises are thus inextricably intertwined—spatial evidence gathered by INTERPRT, an independent project investigating environmental crimes, reveals a disturbing territorial convergence between state violence and ecological devastation driven by corporate interests, underscoring a direct territorial link between genocide and ecocide. Consequently, the landscape transformation is not merely emblematic of a political conflict but represents a tangible conflict eroding the land, soil, water, people, fauna, and flora extending over time and space across West Papua (Center for Creative Ecologies 2018).
The harmful impacts of “colonial-style large scale corporate monoculture” (Li 2018, p. 328) did not go unnoticed by Indonesia’s key trade partners. Becoming increasingly aware of the environmental and social issues attached to palm oil, the European Union (EU) sought to enforce higher sustainability standards in trade agreements by restricting its palm oil import (de Clerck and Harmono 2019; European Parliament 2020) and introducing Trade Sustainable Development (TSD) chapters in free-trade agreements (Nessel and Orbie 2022). While the EU urgently needs to reflect on the inherent coloniality within its own environmental policies (Almeida et al. 2023), such attempts to “green” investment and trade agreements are long overdue. Indeed, Bilateral Investment Treaties (BITs) and trade agreements prioritize nationalistic economic agendas to secure foreign investments in developing states to facilitate economic growth (Gonzalez and Mutua 2022, p. 150; Vandevelde 1998), and thus play a significant role in extractive violence enacted against Indigenous Peoples (HRC 2016; 2018, paras. 34–35; 2023, paras. 14, 21). In response to mounting socio-ecological concerns, Indonesia introduced the Indonesian Sustainable Palm Oil (ISPO) certification scheme, which it, however, failed to effectively implement (Putri et al. 2022). In West Papua, the Manokwari Declaration was adopted, aimed at boosting forest conservation through better monitoring of illegal logging by palm oil companies (Cámara-Leret et al. 2019). While these commitments appear ambitious, they merely create a veneer of legitimacy that shrouds ongoing racial-capitalist exploitation. Engaged in a systemic structure of greenwashing, major palm oil enterprises in Indonesia operate by maintaining a seemingly sustainable production under various certification schemes, providing them access to the EU market, while also engaging in a “shadow” practice of deforestation and violation of community rights, enabling the continuous expansion of plantations (Greenpeace Indonesia 2024; The Gecko Project 2024). Palm oil certification schemes are indeed often function in an exclusionary way, designed to benefit large enterprises and beyond the reach of smallholders (Saadun et al. 2018). In that sense, the current blue-print of “green” agreements and sustainability certification schemes are part of the problem, not the solution, entrenching rather than undoing colonial practices of Indigenous land dispossession and ecological destruction.
Unchecked processes of plantation development in West Papua have been largely enabled through the continuous subjugation of Indigenous Papua communities resulting in persistent rights violations stemming from land-grabbing practices. Such pervasive patterns of exploitation find their roots in colonial dynamics—land-grabbing practices have long been legitimized under the terra nullius principle, or “empty land,” historically invoked to justify the seizure of Indigenous territories, thereby erasing Indigenous presence and history in the process (Saito 2020). In contemporary practice, this is further shaped by racial capitalism, prioritizing the pursuit of economic profits at the expense of human, non-human, material, and natural resources (Gonzalez and Mutua 2022). While Indigenous communities have historically maintained a harmonious relationship with nature, living in interconnected and reciprocal ways with their lands and forests, the arrival of colonial forces in West Papua, first Dutch and then Indonesian, marked a significant shift, triggering the slow but steady erosion of Indigenous knowledge systems. Historically, Papuan tribes maintained stewardship over their land with territorial boundaries marked by natural elements like large trees, stones, or rivers. These boundaries were rarely written, rather preserved through oral topography—reflecting a deep interconnection with the environment and a profound wisdom. (Asia Justice and Rights [AJAR] 2021, pp.160–161). These traditions were disrupted by colonial forces imposing a model of linearly demarcated territories infused with racial connotations, as slow institutional violence facilitated the commodification of nature (Ahmed 2015; Gonzalez and Mutua 2022, pp. 147). To justify the displacement of Indigenous communities, racialized myths propagated the idea that Indigenous Peoples were inherently inferior, warlike savages incapable of properly managing the land (Gonzalez and Mutua 2022, pp. 146–147). In the context of West Papua, Eichhorn (2023, p. 996) introduced the term “industrial racism” to describe the dehumanization and racialization of Indigenous Papuans linked to resource extraction, orchestrated by the intermediary of the industrial colonizer and the “civilizing” colonial master, the Indonesian government. This structural model of racialized oppression in West Papua shares notable parallels with the fate of Black African diasporic communities. Indigenous Papuans have been discriminated for their “blackness” through the time of the Dutch colonization which relied on racial politics that placed them at the bottom of the colonial societal pyramid, while “native” Indonesians and Chinese were playing the role of colonial mediator (Budiardjo and Liong 1998, p. 4; Kusamaryati 2021). This racialized model of oppression kept its long-lasting nature, persisting in the industrial colonization and still executed today within the extractive industry (Chao 2021a; Eichhorn 2023).
The palm oil industry in Indonesia is intricately tied to the country’s capitalistic agenda, driven primarily by the pursuit of state economic profit and financial security. Plantation projects operate within structures of internal colonialism and racial capitalism, where government-sponsored land-grabs treat Indigenous territories as empty land and thus facilitate an exploitative and deeply unequal economy whereby revenue-generating activity depends on the continued dispossession of Papuan communities and concurrent violence. Massive scale deforestation and loss of traditional lands also erodes Indigenous knowledge and traditions, integral to the communities’ livelihood, dignity, and survival. To fully comprehend such manifestations of culturally specific colonial violence, the next section will address the intersectional harms generated by the interplay between race and gender.
Intersectional Harms in West Papua
Embedded in Black feminism and critical race theory, the term intersectionality was coined by Crenshaw (1989) to describe the unique experiences of African American women who grappled with intersecting oppressions within the feminist movement. The term intersectionality is intended to recognize that individuals harbor multiple intersecting identities, such as class, gender, ethnicity, religion, and sexuality, among others (Davis 2008; Cho et al. 2013; Kaijser and Kron-Sell 2014). These identities profoundly shape their experiences and interact dynamically, exposing them to varying forms and layers of oppression or privileges. It is imperative to not only center the experiences and identity construction of those positioned at these intersections, but also to scrutinize how social, political, economic, and interpersonal inequalities are constructed and perpetuated (Collins 2022). Indeed, May (2015) expands upon this analytical paradigm by framing it as a “matrix of oppression”; the juncture where various experiences intersect. Ultimately, embracing intersectional perspectives requires holistic, open, and dynamic “matrix thinking.”
The externalization of costs stemming from the ecological devastation and socio-political insecurity in West Papua is spread unequally among various groups in society. Race and ethnicity are not the only drivers of insecurity; gender is another. As racialized expansion of palm oil monocultures continues, Indigenous Papuan women shoulder a disproportionate burden of environmental devastation and land dispossession as their traditional roles as community caregivers and environmental stewards are deeply intertwined with their reliance on forests and gardens (AJAR 2019, 2021). Traditionally, Papua women keep small farm plots adjacent to their houses to grow traditional food staples and harvest medicinal plants (Kadir and Mahadika 2019; Kadir 2022, Katmo 2016). They cultivate extensive knowledge of their local environments, cherish and care for the forests so that nature will provide them with a sustainable source of nutrition. Such practices thus constitute the source of traditional knowledge centralizing biodiversity, making Indigenous women the guardians of the ecosystem, as well as the cultural heritage of their communities (Mies and Shiva 1993, pp. 164–173). Despite the undeniable centrality of women in agricultural and ecological systems, Indigenous women generally fall in the “gender gap” in land access, as they have no decision-making and ownership rights over the lands they cultivate (Food and Agriculture Organization [FAO] 2018). In addition to government-sponsored industrial land-grabs, testimonies of Papuan women highlight further loss of access to their gardens when these are sold by male family members to the Indonesian government for the expansion of palm oil monocultures (AJAR 2019). This has a deeply detrimental impact on women’s health and well-being, further amplified by plantation-induced ecological degradation and diminished control over traditional resources.
Displacement not only imperils Papuan communities’ means of sustenance, but also threatens their sense of identity and cultural heritage. Papuan women have emphasized the vital role of sustenance and conservation practices in nurturing their innate connection to nature (Malinda 2021; Pusaka 2022). Commonly referred to as “Mother Earth” in metaphorical language, the land carries the feminine energy, which women nurture in their daily practices (Ortner 1972). Papua Indigenous philosophy encapsulates this profound bond with the idiomatic expression “Land is Mama” (Malinda 2021). The gathering and processing of traditional food staples carry profound social and communal significance, serving as rituals through which Indigenous women reaffirm their bonds with one another and cultivate reciprocity with nature, encapsulating the notion of “mutuality of being” (Ellen 2006; Chao 2020). The sense of belonging among Papuan women is interfered with by physical and sexual violence perpetrated by Indonesian forces as tools of domination, aimed at maintaining control over women’s agency and facilitating land grabbing (Csevár 2021). These injustices result in intergenerational stigmatization, which corrodes community ties and exposes women to increased discrimination, pushing them further into a cycle of poverty and marginalization. As the sense of identity and cultural heritage is undermined, a colonial agenda of domination and exploitation takes precedence, leading to catastrophic consequences for the long-term survival of ecosystems. In Maibo, women explained how large-scale logging destroyed the rivers, serving as the main water source of communities, leaving the land barren with no attempt at reforestation. Unsound logging practices also created a dependency on new seeds and chemical fertilizers, perpetuating the cycle of pollution and loss of biodiversity (AJAR 2019). In the Marind region, Indigenous women associate palm oil plantation with insatiable greed: “Oil palm is always hungry for more land and more water, […] it devours everything in its path—the trees, the cassowaries, the rivers. It does not think about what amay need to thrive. It does not care about the wellbeing of others—the plants, the animals, or us Marind” (Chao 2021b, p. 19). Displacement and alterations in landscapes play significant roles in the decline of wild foods and agrobiodiversity, thus influencing changes in dietary habits (Broegaard et al. 2017; Ickowitz et al. 2021). In the Merauke region, Papuan women have reported a marked decrease in the consumption of wild foods, notably sago and tubers—integral components of their diets known for providing sustained energy essential for lengthy hunting expeditions by men and for ensuring the health of women during childbirth. The harvesting of sago now entails longer walking distances compared to a couple of decades ago (Purwestri et al. 2019; Chao 2020). Due to the heightened reliance on processed foods supplied by transmigrants and the heavy presence of chemical fertilizers, high rates of malnutrition are found, with Indigenous women bearing particularly detrimental health impacts (AJAR 2019).
Conflict over land thus becomes recurrent both between state and community, as well as within communities exacerbating the risk of domestic violence. In all these instances, women have two major relationships to navigate: with the security forces present in the region and their personal relationships with their community and family. The interaction between these two creates a multi-layered insecurity for women, created by the matrix of militarized extraction, land dispossession, and the prevalent gender dynamics and societal norms within the local community. Papua women’s relationship with security forces, and the authorities whose economic interests they are protecting is closely linked to ethnicity or race, reinforcing violent discriminatory behaviors introduced during colonial times. Under the oppressive Indonesian regime, with the sole aim to maximize profit at the expense of local communities, Papuans are perceived as inferior to those in power, silenced when opposed to foreign investments and resource extraction on their lands. Indigenous women are disproportionately vulnerable to military violence in these situations, as gender-based violence is employed as a tactic to disrupt the community. At the same time, such practices enhance the possibility of domestic violence against women as a result of social stigmatization and the break-down of traditional gender structures, and thus have a detrimental impact on women’s personal relationships with their families. Domestic tensions are further accentuated by the loss of lands and resources, which makes women unable to carry out their traditional gender-based roles within the community. The changing climate aggravates these challenges. The intersectional harms greatly weaken women’s ability to cope with and adapt to environmental changes. This is particularly disturbing as environmental knowledge held by Indigenous women is crucial for climate change resilience (Jessen. et al. 2021). Their physical and spiritual connection with their traditional lands results in excellent observation and interpretation of changes to the environment. Indigenous practices in response to environmental challenges thus suggest proven adaptation methods. Continued land dispossession and displacement, however, lead to the loss of traditional environmental knowledge.
Conclusion
The outcome of decolonization as a matter of international law notwithstanding, West Papua’s forceful integration into Indonesia reproduced colonial structures intensifying local experiences of violent oppression. The environmental challenges faced by Indigenous Papuans, particularly women, are tightly linked to political, social, and economic norms rooted in colonial legacies; the manifestation of racial-capitalist exploitation reveals the inherent coloniality in the Indonesian palm oil industry. As oil palm plantations increasingly encroach on Indigenous lands, the ongoing presence of military forces not only pose risks to the survival of Indigenous communities, but also exacerbate community-level gender disparities by maintaining colonial power differentials. Within Papuan Indigenous communities, power structures and societal expectations heavily influence gender-based roles and resource access and, as a consequence, increase women’s exposure to various levels and forms of insecurity while also disempowering them as drivers of change, discounting the importance of their environmental knowledge in climate adaptation. The entrenched patriarchal dynamics subject Indigenous women to compounded vulnerabilities, exacerbated by the pervasive state of political and environmental insecurity in the region. Despite growing empirical evidence in ecofeminist discourse linking women’s marginalization with environmental destruction (Mellor 1981; Mies and Shiva 1993, pp. 164–165; Shiva 1988), the mainstream approach to environmental security remains ethnic and gender blind. Hence, addressing the complex challenges in West Papua necessitates an intersectional perspective, one that recognizes the interplay between environmental, racial, and gender factors that shape the experiences of Indigenous women.
Contemporary human security models remain reluctant to address structural causes of violence that are supported by the geo-political and economic interests of the state. The use of racialized extractive violence remains widespread, utilized to reinforce a hold on traditional communities with the aim to compel them to comply with development narratives. Such pervasive patterns of extractive violence feed into long-standing colonial structures of dispossession and displacement. Historically oppressed, Indigenous Peoples continue to be locked into a highly racialized classification of disposability, their presence deemed incompatible with extraction strategies drawing on Western tradition of thoughts. Conflict over land remains at the heart of extractive violence, where the state’s economic interest facilitates corporate practices in expropriation of Indigenous lands and resources. Moving towards a second-generation human security, there is an urgent need to deconstruct existing models and to develop alternative intersectional approaches to pervasive forms of human suffering in the name of economic development. New models must prioritize local experiences providing traditional communities with a right to resist oppressive regimes that operate at the matrix of colonialism, racial capitalism and ethnic, and cultural biases. Second-generation human security thus needs to critically examine and reflect on the ongoing complex ramifications of colonial legacies, contributing to a principled understanding of and sharper focus on racialized extractive violence enacted against historically marginalized groups.
Conflict of Interests
The authors declare no conflict of interests.
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
ENDS
Further Information
Benny Wenda: The Permanent People’s Tribunal proves that West Papua needs freedom. (2024, December 9). Free West Papua Campaign. https://www.freewestpapua.org/2024/12/09/benny-wenda-the-permanent-peoples-tribunal-proves-that-west-papua-needs-freedom/
Chauvel, R (2017) Self-determination and rights abuses: Papua petitions the UN. Indonesia at Melbourne University. https://indonesiaatmelbourne.unimelb.edu.au/self-determination-and-rights-abuses-papua-petitions-the-un/
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Gerrard, D. (2024, Nov 22). Putting West Papua back into history. Office of Benny Wenda. https://www.bennywenda.org/2024/putting-west-papua-back-into-history/
Harrison, K. (2024, May 16). Oil palm plantations drive alarming environmental change in West Papua’s rainforests. Environment + Energy Leader. https://www.environmentenergyleader.com/stories/oil-palm-plantations-drive-alarming-environmental-change-in-west-papuas-rainforests,1329
Knobloch, B. (2021, January 12). Indonesia’s repression hasn’t broken the West Papuan freedom struggle. Jacobin. https://jacobin.com/2021/01/indonesia-west-papua-colonialism-occupation
MacLeod, J. (2021). The struggle for self-determination in West Papua (1969–present). International Center on Nonviolent Conflict. https://www.nonviolent-conflict.org/struggle-self-determination-west-papua-1969-present/
(n.d) Indigenous land rights under threat – the impact of palm oil expansion in Papua. Human Rights Monitor. https://humanrightsmonitor.org/news/indigenous-land-rights-under-threat-the-impact-of-palm-oil-expansion-in-papua/
Papua conflict. (n.d.). In Wikipedia. Retrieved June 14, 2025, from https://en.wikipedia.org/wiki/Papua_conflict
West Papua accelerates issuance of sustainable palm oil regulation. (2025, March 19). Palm Oil Magazine. https://www.palmoilmagazine.com/regulation/2025/03/19/west-papua-accelerates-issuance-of-sustainable-palm-oil-regulation/
West Papua and the right to self determination under international law – Melinda Janki. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-and-the-right-to-self-determination-under-international-law-melinda-janki
‘West Papua has no future in Indonesia’: Chairman Wenda’s Speech. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-has-no-future-in-indonesia-chairman-wendas-speech
Read more about human rights abuses and child slavery in the palm oil industry
Palm Oil Workers Expose Industry Practices Resembling Colonialism
Palm Oil Workers Expose Industry Practices Resembling Colonialism | A coalition of palm oil workers in Indonesia has unveiled industry practices that mirror colonial exploitation, including land grabbing, poor working conditions, and environmental…
Papua’s ‘Empty Lands’: A Dangerous Myth Displacing Indigenous Peoples
In #WestPapua, on illegally colonised and disputed land taken by violence from Melanesian Indigenous peoples last century by Indonesian forces, authorities label indigenous lands as “empty”. This is done in order to justify…
Research: Palm Oil Plantations Threaten Indigenous Waterways
Research: Palm Oil Plantations Threaten Indigenous Waterways | A study by the University of Massachusetts Amherst reveals that the expansion of oil palm plantations in West Papua’s Kais River watershed has significantly degraded…
New Research: Indigenous Communities Reduce Amazon Deforestation by 83%”
Although #deforestation rates in the Brazilian #Amazon have halved, this globally critical biome is still losing more than 5,000km² every year. That’s an area three times larger than Greater London. By combining satellite…
Concerns Mount Over Palm Oil Expansion in Nagaland
Concerns Mount Over Palm Oil Expansion in Nagaland | The Nagaland Climate Change Adaptation Forum (NCCAF) has raised grave concerns about the environmental and social impacts of expanding palm oil plantations in the…
Load more posts
Something went wrong. Please refresh the page and/or try again.
Take Action in Five Ways
1. Join the #Boycott4Wildlife on social media and subscribe to stay in the loop: Share posts from this website to your own network on Twitter, Mastadon, Instagram, Facebook and Youtube using the hashtags #Boycottpalmoil #Boycott4Wildlife.
Enter your email address
Sign Up
Join 1,395 other subscribers2. Contribute stories: Academics, conservationists, scientists, indigenous rights advocates and animal rights advocates working to expose the corruption of the palm oil industry or to save animals can contribute stories to the website.
Mel Lumby: Dedicated Devotee to Borneo’s Living Beings
Anthropologist and Author Dr Sophie Chao
Health Physician Dr Evan Allen
The World’s Most Loved Cup: A Social, Ethical & Environmental History of Coffee by Aviary Doert
How do we stop the world’s ecosystems from going into a death spiral? A #SteadyState Economy
3. Supermarket sleuthing: Next time you’re in the supermarket, take photos of products containing palm oil. Share these to social media along with the hashtags to call out the greenwashing and ecocide of the brands who use palm oil. You can also take photos of palm oil free products and congratulate brands when they go palm oil free.
https://twitter.com/CuriousApe4/status/1526136783557529600?s=20
https://twitter.com/PhillDixon1/status/1749010345555788144?s=20
https://twitter.com/mugabe139/status/1678027567977078784?s=20
4. Take to the streets: Get in touch with Palm Oil Detectives to find out more.
5. Donate: Make a one-off or monthly donation to Palm Oil Detectives as a way of saying thank you and to help pay for ongoing running costs of the website and social media campaigns. Donate here
Pledge your support#BoycottPalmOil #Boycott4wildlife #BoycottPalmOil #childLabour #childSlavery #colonial #colonialism #colonisation #deforestation #ecocide #FreeWestPapua #humanRights #indigenous #indigenousRights #landRights #landgrabbing #Melanesian #PalmOil #palmoil #Papua #PapuaNewGuinea #PapuaMerdeka #Papuan #slavery #study #violence #WestPapua #WestPapua
-
Greasing the Wheels of Colonialism: Palm Oil Industry in West Papua
A landmark study published in Global Studies Quarterly in April 2025 has revealed that the rapid expansion of the #palmoil industry in #WestPapua is not only fuelling #deforestation, #ecocide and environmental destruction but also perpetuating colonial-era patterns of land dispossession, #violence, and erasure of #Indigenous #Papuan communities #BoycottPalmOil
#Study finds #palmoil expansion in #WestPapua isn’t just fuelling #deforestation but also colonialist-style #landgrabbing #violence and systematic erasure of #Indigenous #Melanesian cultures and languages. #Boycottpalmoil 🌴🪔☠️🩸🚜🔥🧐⛔️ @palmoildetect https://palmoildetectives.com/2025/06/22/greasing-the-wheels-of-colonialism-palm-oil-industry-in-west-papua/
Share to BlueSky Share to TwitterResearchers Szilvia Csevár and Yasmine Rugarli found that Indonesia’s government has shifted its palm oil plantation focus from Sumatra and Borneo to West Papua, granting private companies nearly unlimited concessions over millions of hectares—including protected forests and Indigenous lands. “Oil palm plantations and associated infrastructure in West Papua have proliferated on a massive scale,” the authors report, noting that this expansion is driven by global demand and a system ‘rigged’ by corruption and profit motives, with little regard for the rights of indigenous peoples and their sovreignty.
The study highlights that large companies overwhelmingly rely on monoculture and invasive agricultural methods, despite evidence that intercropping and smallholder farming could minimise environmental harm. “Profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia,” Csevár and Rugarli write.
The findings echo long-standing warnings from West Papuan leaders and human rights advocates. Douglas Gerrard, writing for the Office of Benny Wenda, describes how “the most critical years of West Papuan history are told entirely from the colonisers’ perspective,” contributing to a process of historical erasure that keeps Indonesia’s occupation and its consequences out of international view. Gerrard urges the world to “put West Papua back into history”—a call that resonates with the study’s documentation of ongoing land theft and displacement.
Human rights groups and scholars have repeatedly accused the Indonesian state of using military force to suppress Papuan self-determination and facilitate resource extraction. As Jacobin’s Ben Knobloch reported in 2021, “Indonesia’s repression hasn’t broken the West Papuan freedom struggle,” but it has resulted in widespread violence, mass displacement, and the deaths of hundreds of thousands of Papuans since the 1960s. The International Center on Nonviolent Conflict notes that West Papua’s decolonization was never completed, and that “the people of West Papua have the legal right to self-determination because the decolonisation process following Dutch rule was never completed.”
Csevár and Rugarli’s study underscores that the palm oil industry is now a central force in this ongoing conflict. The authors warn that unless global consumers and policymakers act, West Papua’s forests—and the cultures they sustain—will continue to be sacrificed for cheap palm oil. “The continued expansion of oil palm plantations in West Papua is inseparable from the broader colonial dynamics and the ongoing denial of Indigenous rights,” the study concludes.
As calls grow to boycott palm oil linked to deforestation and human rights abuses, Papuan leaders and their allies urge the international community to recognise the region’s history, support Indigenous land rights, and demand an end to the colonial exploitation of West Papua.
Original Paper: Greasing the wheels of colonialism: Palm oil industry in West Papua
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Abstract
This article explores the links between colonial conflict, palm oil extraction, and displacement of Indigenous communities in Indonesia’s Papua region (“West Papua”). In West Papua, Indigenous communities are systematically subjected to extractive violence and forced displacement, with large part of these incidents closely linked to the palm oil industry. Unsound practices of plantation development to satisfy demands of economic growth has led to an increased militarization of Indigenous lands with a particularly harmful impact on Papua women. West Papua’s colonial origins led to decades of military rule, underdevelopment, and political exclusion entrenching a power structure through violence that can only be sustained in continuing conditions of oppression. The palm oil industry functions within a predatory political economy where revenue-generating activity depends on inequality and vulnerability to violence. This article exposes the continuance of colonial mentality, in which an exploitative and deeply unequal economy is sustained to control wealth and resources. This not only fuels multiple forms of insecurities for Papua communities but also diminishes the importance of their traditional environmental knowledge for climate adaptation. Building on the concept of human security, we conceptualize the intersecting threats created by conflict, plantation development, ethnicity, and gender in West Papua as a humanitarian catastrophe, contributing to the development of a principled understanding of such harms that will ultimately disrupt the existing colonial order.
Introduction
While the palm oil sector continues to be a growing industry, it begs many questions and belies a range of controversies. As certain impacts of large-scale plantation development have by now become unavoidable, particularly on the regional and local levels, there is a growing need to understand the linkages between political and economic forces that are driving social conflict, extraction activities, and their impact on Indigenous communities. There is a growing body of evidence highlighting the various gender dimensions of the interaction between environmental issues and security (Detraz 2017, pp. 146–173; UN Environment Programme [UNEP] 2020; Geneva Centre for Security Sector Governance [DCAF] 2022). Access to, use of, and control of natural resources are well-known drivers of conflict and insecurity, which play out against the backdrop of a range of interrelating power structures and pre-existing structural inequalities impacting upon gender and ethnic relations as factors of social differentiation. The variety of forms in which environmental insecurity manifests is difficult to generalize, and the way in which it will interact with other forms of insecurity will greatly depend on the specific context and personal circumstances of women and men. With reference to the situation in West Papua, this article aims to highlight the inextricable links between the palm oil industry and racialized gender-based harms impacting historically oppressed communities. It seeks to demonstrate that contemporary legal and policy frameworks remain rooted in a colonial mentality and therefore are inherently incapable of addressing structural causes of such harms that are supported by the economic interests of the state.
One of the main characteristics of extractive activities on Indigenous lands is the presence of security forces, either state or private or both, to secure economic state interests in the region. Such practices of militarized extraction have a particularly harmful impact on Indigenous communities trying to defend their lands and resources (Human Rights Council [HRC] 2013). In West Papua, oil palm plantations and mining projects are routinely guarded by military forces, creating a widespread and systematically racist pattern of rights abuses targeting Indigenous Papuans (Csevár 2020, pp. 5–9). In fact, military repression against Indigenous communities opposing oil palm plantation development on their traditional lands is endemic across the Indonesian archipelago (Forest Peoples 2021). In the Philippines, legitimate objection to national development projects by Indigenous groups has led to the entrenchment of paramilitary units on traditional lands to violently suppress community opposition (Alternative Law Groups Inc et al. 2009, pp. 55–64). The decades-long campaign of “red-tagging” by the Philippine government, labeling Indigenous and human rights defenders as supporters of the communist insurgency, has created a narrative in which violent attacks against Indigenous Peoples are not only deemed tolerable but are in fact encouraged (Amnesty International 2021; International Commission of Jurists [ICJ] 2022). Similar patterns and issues are frequently reported across different regions (Global Witness 2023), with Indigenous Peoples systematically subjected to extractive violence, albeit with different degrees of intensity, both in the Global South and the Global North (Inter-American Commission on Human Rights [IACHR] 2015; Hitchcock 2019, para. 302; Nachet et al. 2021). Such practices have led to persistent patterns of environmental racism in the Global South, where environmental justice remains elusive due to the inherent male and white bias maintaining racial hierarchies at the expense of communities of color (Batur and Weber 2017; Falzon and Batur 2018), with a particularly harmful impact on Indigenous women. At the same time, environmental security threats greatly weaken women’s ability to cope with and adapt to climatic changes. This is particularly disturbing as environmental knowledge—traditionally created, held, and transmitted by Indigenous women—is crucial for climate change resilience (McGregor et al. 2020; Spencer et al. 2020; Climate Investment Funds [CIF] 2021; Mekonnen et al. 2021).
Despite disturbing patterns of violence, international response to these concerns has been slow, if not completely absent. International discourse remains embedded in outdated state-centric approaches to peace and security and is thus unable to provide an effective response to human suffering not associated with national security interests as a military matter (Chinkin and Kaldor 2017). Conceptions of human security, developed mainly by the United Nations Development Programme (UNDP 1994, 2022), continue to be downplayed in security narratives, and efforts to adapt international frameworks to interconnected layers of violence remain uneven and precarious. While frameworks such as environmental peacebuilding or the Women, Peace and Security (WPS) agenda promote human security, they remain rooted in the traditional mentality of a narrow understanding of security, which puts virtually exclusive emphasis on the security of the territory and capital of the state (Csevár 2021). The intersecting threats created by environmental pressures, gender and ethnicity, and traditional environmental knowledge systems are thus largely discounted, and the international security discourse continues to draw on Western traditions shaped by pervasive racial and cultural biases. It is such colonialist approaches that this article takes issue with. The central argument is that contemporary frameworks enable the continued colonial dispossession of Indigenous Peoples by the extractive industry, supporting an abnormal political economy in which revenue-generating activity depends on violence and coercion. It exposes how the palm oil industry continues to reproduce harmful colonial binaries (civilized vs. primitive) and how neoliberal demands of endless economic growth and security of capital dismiss, often violently, any Indigenous resistance to unsound and exclusionary extraction practices on traditional lands. Building on the concept of second-generation human security, we conceptualize the situation in West Papua as a humanitarian catastrophe, shifting the focus away from national security interest to local needs and priorities, blurring harmful binaries, and ultimately disrupting the existing colonial order.
Section 2 of this article starts with describing issues of internal colonialism and contested indigeneity in Southeast Asia. It then highlights the concept of second-generation human security, which has gained some attention in literature as a consequence of the inadequacy of contemporary frameworks to provide effective responses to situations of exacerbated conflict, and human suffering. This forms the conceptual basis for analysis in the following sections. Section 3 describes the palm oil industry in West Papua, highlighting its coloniality, which has created an exploitative and deeply unequal economy facilitating dispossession of and violence against Indigenous Papuans. Section 4 illustrates the intersectional harms experienced by Papua women as their traditional roles and knowledge are eroding as a consequence of the loss or degradation of their lands. Section 5 offers some concluding remarks.
Colonialism and Indigeneity: Gaps in Human Security Models
The post-WWII era of decolonization marked a shift towards denouncing colonialism. The right to self-determination was adopted in numerous United Nations (UN) instruments, serving as a foundational norm for the UN-led process of decolonization. While most of the territories under European colonial power have indeed achieved some measure of self-determination, the process of decolonization continues to be shaped by certain antimonies (Anghie 2004). Established and dominated by Western powers, UN primacy in decolonization efforts and post-colonial state-building has led to serious concerns as such an approach was thought to “simply change[d] the form of European hegemony, not its substance” (Otto 1996, p. 340), a process that entrenched power relations established during colonial times and thus contributing to continuing oppression of historically marginalized communities. Indeed, international law—largely a Eurocentric system (Bedjaoui 1985; Koskenniemi 2011)—was instrumental in applying decolonization to some situations of violent domination, but not to others. The “salt-water theory” was introduced to exclude Indigenous communities from decolonization efforts by establishing a binary system in which colonial domination was assumed to exist only between a European and non-European entity (Bennett 1978). Also known as the blue-water theory, this concept served to prevent a broad application of Chapter XI of the UN Charter on non-self-governing territories. Under this theory, decolonization efforts were applied only to geographically separate overseas territories, and thus excluded self-determination by native communities residing within the territory of UN member states (Ofuatey-Kodjoe 1977; Stavenhagen 1990, pp. 5–6).1 At the same time, the historical trajectory of indigeneity as a concept of international law tracks to some extent that of decolonization. Grounded in the peoples’ right to self-determination, and as a result of decades of tireless efforts by Indigenous representatives, Indigenous rights have gradually gained acceptance by the international community (Anaya 2004) and have been formally espoused by the General Assembly with the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007. This process too was however largely shaped by Western understandings of indigeneity centered around white settler colonial experiences on the American continents, Australia, and New Zealand (Muehlebach 2001; Merlan 2009). The prevalent UN standards of decolonization and indigeneity are therefore too narrow, largely ignoring ethnic and cultural differences within the borders of the newly independent states exposing traditionally marginalized communities to various forms of internal colonization.
Settler colonialism is best conceptualized as a structure rather than a singular historical event, underscoring its permanent, ongoing and systemic nature (Wolfe 1994, 96; Wolfe 1999, 2). Unlike other colonial formations, settler colonialism’s primary goal of elimination is not race but the expropriation of land. This process is perpetuated through various mechanisms, seeking to “destroy to replace” (Wolfe 2006, 388), which differs from genocide as it encompasses not only physical elimination but also cultural erasure, assimilation, and the systematic destruction of Indigenous identities, land fragmentation and a wide array of biocultural assimilation (O’Brien 2010). Settler colonial narratives actively erase Indigenous Peoples while memorializing them as relics of the past—perpetuating the myth of the “vanishing Indian” (Kēhaulani Kauanui 2016, 3) which serves as an ideological tool to deny Indigenous presence and rights, thereby legitimizing settler claims to land (O’Brien 2010). The colonization experiences in Southeast Asia, as well as that of several African nations, are distinct from this practice in several ways. In its most renowned work, Fanon (1963) provides a powerful analysis of colonial structures, pointing to the emergence of new post-colonial forms of imperialism and political distortions entrenching racialized forms of violence and leading to the continued exploitation of former colonies. Tracing colonial techniques and strategies, Casanova (2007) explains internal colonization as the dominance and exploitation of natives by natives. Indeed, the concept of internal colonization refers to the practice of racialized classification of minority ethnic groups as subordinate to the dominant ethnicity within the borders of a single state. Such “domestic subset of a larger colonial (or imperial) paradigm” (Chávez 2011, p. 786) bears on all social relations, including political and extractive violence. Southeast Asia is particularly suitable to illustrate the various patterns and harmful impacts of internal colonization on traditional communities, closely linked to a narrow understanding, or even non-existence, of indigeneity in the region. Post-colonial state forming in most Southeast Asian countries denied the existence of specific Indigenous groups on the territory, claiming that the concept “internationalist indigeneity” (Merlan 2009, p. 303), as developed within the UN system, is inherently linked to European domination through settler colonialism and therefore inapplicable to Southeast Asian territories, which did not experience significant European settlement. What has become known as the “Asian controversy” (Kingsbury 1998), a peculiar all-or-nothing approach to indigeneity, is a common feature in qualifying indigeneity in the region (Baird 2020).
While there are notable parallels with the patterns of classic European settler colonialism, the current neo-colonial administration in West Papua clearly exhibits methods of internal colonization as well. Indonesian settlers under the Dutch colonial administration became the post-colonial elite and ruling class, perpetuating colonial structures and systems after independence. Their position was further strengthened by a large-scale, government-sponsored migration from other parts of Indonesia in successive years, increasingly marginalizing Indigenous Papuans, reducing them to a minority and dispossessing them of their ancestral lands (Chauvel 2007; International Coalition for Papua [ICP] 2020, 168–175). Given Indonesia’s historically discriminatory policies toward ethnic minorities within its territory, internal colonization has thus emerged as the most prevalent political structure. As a result, the concept of indigeneity remains highly controversial in Indonesia, where the government has explicitly denied the applicability of international standards of indigeneity on its territory. Instead, it refers to “customary law societies,” which are thus seemingly deprived from the possibility of asserting their Indigenous rights to land and resources as a matter of international law (Permanent Mission of Indonesia 2022). Such approaches were challenged by Gray (1995, p. 35), who linked the existence of Indigenous communities to the notion of internal colonialism, asserting that they are “colonized peoples (. . .) who are prevented from controlling their own lives, resources, and cultures.” Indeed, despite initial rejections on the state level, native communities across Southeast Asia have increasingly invoked the concept of indigeneity as an attempt to redress long-standing ills and grievances concerning land use and cultural extinction, albeit with various degrees of success (Baird 2019). Indonesia’s despising position notwithstanding, local organizations in West Papua have embraced the concept and assert their identity as Indigenous on the international level (Franciscans International 2022).
There might not be much sense in making clear distinctions between settler and internal colonialism or internationalized and local standards of Indigenous identity. Beyond the definitions and labels we apply, colonialism in any form shows high levels of oppression and violent events targeting traditional communities, which continue to be perceived as inferior to those in power, their opposition to development and extractive activities on their lands viewed as disruptive to the existing hierarchical order established during colonial times. Indigenous peoples thus remain disproportionately vulnerable to colonial depredation and military violence, their social status and security deteriorating. As traditional approaches prioritize the political and economic security of the state at the expense of marginalized communities, the emergence of the human security concept showed a promising attempt to generate alternative responses to such pervasive forms of human insecurity. Since its inception with the UNDP in 1994, human security has generated significant academic discussion (Martin and Owen 2014). In any event, the concept was both welcomed and met with concern, regularly criticized for its lack of precision, which gave rise to various interpretations of its scope (Paris 2001). In its report, the Commission on Human Security (CHS 2003, p. 4) defined human security as “the vital core of all human lives in ways that enhance human freedoms and human fulfilment”; a “threshold approach” embracing both human rights and human development, which seemingly reconciled the debate surrounding the scope of human security (Owen 2004, 2014), referring to a set of minimum or basic standards to guarantee survival, livelihood and dignity.
A common understanding of a vital core of human security suggests a homogenous concept, which is of course not the case. What constitutes minimum conditions of tolerable livelihood and dignity, survival even, will largely depend on the prevalent gender dynamics and societal norms within the local community. Human security is thus highly contextual. There have been incremental, though sporadic attempts to implement the human security framework in global policy and legal tools. Within the environmental peacebuilding discourse studies tend to adopt a narrow focus and analyse the environment-security nexus based mainly on the potential of environmental issues to influence and aggravate armed conflict (Swain and Öjendal 2018). While the benefits of environmental peacebuilding are significant, Ide (2020) cautioned about its potential to generate harmful and exclusionary practices. Such practices result from discounting the linkage between environment, security and ethnic and gender equality, feeding into broader concerns about international law normalizing systemic forms of environmental violence (Cusato 2021). At the same time, these linkages are significantly marginalized in the WPS framework as well, which has so far ignored environmental factors as drivers of violence against women, and thus failing to adopt an intersectional human security approach (Csevár 2021; Yoshida and Céspedes-Báez 2021). Indeed, WPS implementation and knowledge production is heavily criticized by its whiteness, whereby Global South actors are generally viewed as mere recipients of norms developed by actors in the Global North (Haastrup and Hagen 2021; Henry 2021; Parashar 2019). In parallel, linking environmental concerns and security issues has gained more attention in global debates, which, however, fail to properly consider the gender and ethnicity dimensions of environmental security (HRC 2015; Detraz 2017, para. 16). As they privilege theories advanced by Western actors to understand environmental insecurity in the Global South, colonialist assumptions and biases remain inherent in these frameworks (Kashwan and Ribot 2021; Sultana 2022). Current human security frameworks thus fail to address the abusive ethnic, racial, and gender paradigm of conflict situations, which has given rise to calls for reinterpretation. Chinkin and Kaldor (2017, pp. 479–526) argued powerfully for the need of a “second-generation human security.” A new model which builds on the existing critique on human security, shifting the focus away from top-down solutions introduced by dominant powers to an effective adoption of bottom-up approaches prioritizing local knowledge and needs. They reconstruct human security as a strategy of resistance, where insecurity emanates from a specific context that is generated by interrelated factors such as gender or ethnicity. International intervention should be developed based on local priorities, aimed at assisting local people, rather than imposing pre-set structures designed to advance Western geo-political or economic agendas.
Adequate responses to long-standing and mostly unresolved colonial practices remain one of the key gaps in human security models. Contemporary approaches often suit the geo-political or economic agenda of the dominant powers, rather than the needs of affected communities. The current study understands second-generation human security as an important opportunity to reflect on the interactions of power structures such as colonialism, militarism, and resource extraction. There is an urgent need for the model to account for complex histories of political violence rooted in colonial encounters, elucidating how unsound practices of extraction on Indigenous lands create a predatory political economy reproducing harmful colonial binaries and thus entrenching inequality and vulnerability affecting traditional communities the most. The next section examines the palm oil industry in West Papua and its implications for Indigenous Papua communities.
Colonial Manifestations of the Palm Oil Industry
The palm oil industry in West Papua operates within the context of an ongoing political conflict rooted in the region’s colonial history. Amid global security concerns during the Cold War, Indonesia’s invasion and continued military action in West Papua forced the Netherlands, the colonial power at the time, into accepting a bilateral agreement which transferred control of West Papua to Indonesia after a brief period of UN administration (Agreement No. 6311, 1962). The promised act of self-determination2, the 1969 UN-supervised Act of Free Choice, was marred by coercive military tactics by Indonesian forces (UN 1969; UNSF Background). Following such a frustrated process of decolonization and West Papua’s forceful integration (Drooglever 2009), Indonesia maintains a military control over the territory, entrenching power relations established through violence and facilitating extractive practices associated with continuing insecurity stemming from ethnic and racial marginalization of native Papua communities. As the connections between colonial grievances, violent Indonesian rule and the extractive industry in West Papua were discussed elsewhere (Csevár 2020, 2021), the focus of this section is on highlighting current practice enabling the palm oil industry to treat Indigenous lands as “empty land” at the expense of Indigenous Papuans to satisfy neoliberal demands of endless economic growth.
Oil palm plantations across Indonesia are expanding at a rapid pace, solidifying its position as the world’s largest exporter of palm oil. Building on the already extensive exploitation in other regions, the Indonesian government has shifted its plantation development focus to West Papua by granting private companies with concessions for virtually unlimited period of time and ensuring their access to an area of millions of hectares, encompassing not only agricultural land, but also protected forests and Indigenous settlements (awasMIFEE! 2012; Wakker 2005, p. 20). Since the late twentieth century, oil palm plantations and associated infrastructure in West Papua have indeed proliferated on a massive scale (Gaveau et al. 2021). As the global demand for palm oil continues to intensify, its trading price is relatively low, promoting an economy of scale whereby producers can remain competitive only by maintaining small prices and providing high quantities of the commodity (Tandra et al. 2022), necessitating invasive agricultural methods, such as monocultures, to maximize production. Despite growing evidence on intercropping providing a more sustainable method for palm oil cultivation, already implemented by smallholder farmers (Slingerland et al. 2019), profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia (The Gecko Project 2018, 2020).
As planation development in West Papua has grown, so have socio-ecological concerns about Indonesian palm oil. The rapid growth of plantations is affected by large-scale conversion of forests and traditional lands resulting in significant environmental harm, loss of biodiversity, and Indigenous livelihoods (Adrianto, Komarudin, and Pacheco 2019; Susanti and Maryudi 2016; Runtuboi et al. 2020). The scale of deforestation and displacement driven by plantation development in West Papua is thus significant. Mega-projects such as the billion-dollar business “Tanah Merah” (The Gecko Project 2018, Prologue) or the “textbook land grab” (Ginting and Pye 2013, p. 161) Merauke Integrated Food and Energy Estate (MIFEE) destroys millions of hectares of rainforests and Indigenous lands. At the same time, they operate within the context of military oppression, with direct roots in colonial histories, where resource extraction activities are characterized by a “steady marginalisation of [I]ndigenous Papuans, with top-down projects imposed from outside, and often accompanied by the threat of, or the use of violence to enforce plans” (Marr 2011; see also Csevár 2020). West Papua’s political conflict and environmental crises are thus inextricably intertwined—spatial evidence gathered by INTERPRT, an independent project investigating environmental crimes, reveals a disturbing territorial convergence between state violence and ecological devastation driven by corporate interests, underscoring a direct territorial link between genocide and ecocide. Consequently, the landscape transformation is not merely emblematic of a political conflict but represents a tangible conflict eroding the land, soil, water, people, fauna, and flora extending over time and space across West Papua (Center for Creative Ecologies 2018).
The harmful impacts of “colonial-style large scale corporate monoculture” (Li 2018, p. 328) did not go unnoticed by Indonesia’s key trade partners. Becoming increasingly aware of the environmental and social issues attached to palm oil, the European Union (EU) sought to enforce higher sustainability standards in trade agreements by restricting its palm oil import (de Clerck and Harmono 2019; European Parliament 2020) and introducing Trade Sustainable Development (TSD) chapters in free-trade agreements (Nessel and Orbie 2022). While the EU urgently needs to reflect on the inherent coloniality within its own environmental policies (Almeida et al. 2023), such attempts to “green” investment and trade agreements are long overdue. Indeed, Bilateral Investment Treaties (BITs) and trade agreements prioritize nationalistic economic agendas to secure foreign investments in developing states to facilitate economic growth (Gonzalez and Mutua 2022, p. 150; Vandevelde 1998), and thus play a significant role in extractive violence enacted against Indigenous Peoples (HRC 2016; 2018, paras. 34–35; 2023, paras. 14, 21). In response to mounting socio-ecological concerns, Indonesia introduced the Indonesian Sustainable Palm Oil (ISPO) certification scheme, which it, however, failed to effectively implement (Putri et al. 2022). In West Papua, the Manokwari Declaration was adopted, aimed at boosting forest conservation through better monitoring of illegal logging by palm oil companies (Cámara-Leret et al. 2019). While these commitments appear ambitious, they merely create a veneer of legitimacy that shrouds ongoing racial-capitalist exploitation. Engaged in a systemic structure of greenwashing, major palm oil enterprises in Indonesia operate by maintaining a seemingly sustainable production under various certification schemes, providing them access to the EU market, while also engaging in a “shadow” practice of deforestation and violation of community rights, enabling the continuous expansion of plantations (Greenpeace Indonesia 2024; The Gecko Project 2024). Palm oil certification schemes are indeed often function in an exclusionary way, designed to benefit large enterprises and beyond the reach of smallholders (Saadun et al. 2018). In that sense, the current blue-print of “green” agreements and sustainability certification schemes are part of the problem, not the solution, entrenching rather than undoing colonial practices of Indigenous land dispossession and ecological destruction.
Unchecked processes of plantation development in West Papua have been largely enabled through the continuous subjugation of Indigenous Papua communities resulting in persistent rights violations stemming from land-grabbing practices. Such pervasive patterns of exploitation find their roots in colonial dynamics—land-grabbing practices have long been legitimized under the terra nullius principle, or “empty land,” historically invoked to justify the seizure of Indigenous territories, thereby erasing Indigenous presence and history in the process (Saito 2020). In contemporary practice, this is further shaped by racial capitalism, prioritizing the pursuit of economic profits at the expense of human, non-human, material, and natural resources (Gonzalez and Mutua 2022). While Indigenous communities have historically maintained a harmonious relationship with nature, living in interconnected and reciprocal ways with their lands and forests, the arrival of colonial forces in West Papua, first Dutch and then Indonesian, marked a significant shift, triggering the slow but steady erosion of Indigenous knowledge systems. Historically, Papuan tribes maintained stewardship over their land with territorial boundaries marked by natural elements like large trees, stones, or rivers. These boundaries were rarely written, rather preserved through oral topography—reflecting a deep interconnection with the environment and a profound wisdom. (Asia Justice and Rights [AJAR] 2021, pp.160–161). These traditions were disrupted by colonial forces imposing a model of linearly demarcated territories infused with racial connotations, as slow institutional violence facilitated the commodification of nature (Ahmed 2015; Gonzalez and Mutua 2022, pp. 147). To justify the displacement of Indigenous communities, racialized myths propagated the idea that Indigenous Peoples were inherently inferior, warlike savages incapable of properly managing the land (Gonzalez and Mutua 2022, pp. 146–147). In the context of West Papua, Eichhorn (2023, p. 996) introduced the term “industrial racism” to describe the dehumanization and racialization of Indigenous Papuans linked to resource extraction, orchestrated by the intermediary of the industrial colonizer and the “civilizing” colonial master, the Indonesian government. This structural model of racialized oppression in West Papua shares notable parallels with the fate of Black African diasporic communities. Indigenous Papuans have been discriminated for their “blackness” through the time of the Dutch colonization which relied on racial politics that placed them at the bottom of the colonial societal pyramid, while “native” Indonesians and Chinese were playing the role of colonial mediator (Budiardjo and Liong 1998, p. 4; Kusamaryati 2021). This racialized model of oppression kept its long-lasting nature, persisting in the industrial colonization and still executed today within the extractive industry (Chao 2021a; Eichhorn 2023).
The palm oil industry in Indonesia is intricately tied to the country’s capitalistic agenda, driven primarily by the pursuit of state economic profit and financial security. Plantation projects operate within structures of internal colonialism and racial capitalism, where government-sponsored land-grabs treat Indigenous territories as empty land and thus facilitate an exploitative and deeply unequal economy whereby revenue-generating activity depends on the continued dispossession of Papuan communities and concurrent violence. Massive scale deforestation and loss of traditional lands also erodes Indigenous knowledge and traditions, integral to the communities’ livelihood, dignity, and survival. To fully comprehend such manifestations of culturally specific colonial violence, the next section will address the intersectional harms generated by the interplay between race and gender.
Intersectional Harms in West Papua
Embedded in Black feminism and critical race theory, the term intersectionality was coined by Crenshaw (1989) to describe the unique experiences of African American women who grappled with intersecting oppressions within the feminist movement. The term intersectionality is intended to recognize that individuals harbor multiple intersecting identities, such as class, gender, ethnicity, religion, and sexuality, among others (Davis 2008; Cho et al. 2013; Kaijser and Kron-Sell 2014). These identities profoundly shape their experiences and interact dynamically, exposing them to varying forms and layers of oppression or privileges. It is imperative to not only center the experiences and identity construction of those positioned at these intersections, but also to scrutinize how social, political, economic, and interpersonal inequalities are constructed and perpetuated (Collins 2022). Indeed, May (2015) expands upon this analytical paradigm by framing it as a “matrix of oppression”; the juncture where various experiences intersect. Ultimately, embracing intersectional perspectives requires holistic, open, and dynamic “matrix thinking.”
The externalization of costs stemming from the ecological devastation and socio-political insecurity in West Papua is spread unequally among various groups in society. Race and ethnicity are not the only drivers of insecurity; gender is another. As racialized expansion of palm oil monocultures continues, Indigenous Papuan women shoulder a disproportionate burden of environmental devastation and land dispossession as their traditional roles as community caregivers and environmental stewards are deeply intertwined with their reliance on forests and gardens (AJAR 2019, 2021). Traditionally, Papua women keep small farm plots adjacent to their houses to grow traditional food staples and harvest medicinal plants (Kadir and Mahadika 2019; Kadir 2022, Katmo 2016). They cultivate extensive knowledge of their local environments, cherish and care for the forests so that nature will provide them with a sustainable source of nutrition. Such practices thus constitute the source of traditional knowledge centralizing biodiversity, making Indigenous women the guardians of the ecosystem, as well as the cultural heritage of their communities (Mies and Shiva 1993, pp. 164–173). Despite the undeniable centrality of women in agricultural and ecological systems, Indigenous women generally fall in the “gender gap” in land access, as they have no decision-making and ownership rights over the lands they cultivate (Food and Agriculture Organization [FAO] 2018). In addition to government-sponsored industrial land-grabs, testimonies of Papuan women highlight further loss of access to their gardens when these are sold by male family members to the Indonesian government for the expansion of palm oil monocultures (AJAR 2019). This has a deeply detrimental impact on women’s health and well-being, further amplified by plantation-induced ecological degradation and diminished control over traditional resources.
Displacement not only imperils Papuan communities’ means of sustenance, but also threatens their sense of identity and cultural heritage. Papuan women have emphasized the vital role of sustenance and conservation practices in nurturing their innate connection to nature (Malinda 2021; Pusaka 2022). Commonly referred to as “Mother Earth” in metaphorical language, the land carries the feminine energy, which women nurture in their daily practices (Ortner 1972). Papua Indigenous philosophy encapsulates this profound bond with the idiomatic expression “Land is Mama” (Malinda 2021). The gathering and processing of traditional food staples carry profound social and communal significance, serving as rituals through which Indigenous women reaffirm their bonds with one another and cultivate reciprocity with nature, encapsulating the notion of “mutuality of being” (Ellen 2006; Chao 2020). The sense of belonging among Papuan women is interfered with by physical and sexual violence perpetrated by Indonesian forces as tools of domination, aimed at maintaining control over women’s agency and facilitating land grabbing (Csevár 2021). These injustices result in intergenerational stigmatization, which corrodes community ties and exposes women to increased discrimination, pushing them further into a cycle of poverty and marginalization. As the sense of identity and cultural heritage is undermined, a colonial agenda of domination and exploitation takes precedence, leading to catastrophic consequences for the long-term survival of ecosystems. In Maibo, women explained how large-scale logging destroyed the rivers, serving as the main water source of communities, leaving the land barren with no attempt at reforestation. Unsound logging practices also created a dependency on new seeds and chemical fertilizers, perpetuating the cycle of pollution and loss of biodiversity (AJAR 2019). In the Marind region, Indigenous women associate palm oil plantation with insatiable greed: “Oil palm is always hungry for more land and more water, […] it devours everything in its path—the trees, the cassowaries, the rivers. It does not think about what amay need to thrive. It does not care about the wellbeing of others—the plants, the animals, or us Marind” (Chao 2021b, p. 19). Displacement and alterations in landscapes play significant roles in the decline of wild foods and agrobiodiversity, thus influencing changes in dietary habits (Broegaard et al. 2017; Ickowitz et al. 2021). In the Merauke region, Papuan women have reported a marked decrease in the consumption of wild foods, notably sago and tubers—integral components of their diets known for providing sustained energy essential for lengthy hunting expeditions by men and for ensuring the health of women during childbirth. The harvesting of sago now entails longer walking distances compared to a couple of decades ago (Purwestri et al. 2019; Chao 2020). Due to the heightened reliance on processed foods supplied by transmigrants and the heavy presence of chemical fertilizers, high rates of malnutrition are found, with Indigenous women bearing particularly detrimental health impacts (AJAR 2019).
Conflict over land thus becomes recurrent both between state and community, as well as within communities exacerbating the risk of domestic violence. In all these instances, women have two major relationships to navigate: with the security forces present in the region and their personal relationships with their community and family. The interaction between these two creates a multi-layered insecurity for women, created by the matrix of militarized extraction, land dispossession, and the prevalent gender dynamics and societal norms within the local community. Papua women’s relationship with security forces, and the authorities whose economic interests they are protecting is closely linked to ethnicity or race, reinforcing violent discriminatory behaviors introduced during colonial times. Under the oppressive Indonesian regime, with the sole aim to maximize profit at the expense of local communities, Papuans are perceived as inferior to those in power, silenced when opposed to foreign investments and resource extraction on their lands. Indigenous women are disproportionately vulnerable to military violence in these situations, as gender-based violence is employed as a tactic to disrupt the community. At the same time, such practices enhance the possibility of domestic violence against women as a result of social stigmatization and the break-down of traditional gender structures, and thus have a detrimental impact on women’s personal relationships with their families. Domestic tensions are further accentuated by the loss of lands and resources, which makes women unable to carry out their traditional gender-based roles within the community. The changing climate aggravates these challenges. The intersectional harms greatly weaken women’s ability to cope with and adapt to environmental changes. This is particularly disturbing as environmental knowledge held by Indigenous women is crucial for climate change resilience (Jessen. et al. 2021). Their physical and spiritual connection with their traditional lands results in excellent observation and interpretation of changes to the environment. Indigenous practices in response to environmental challenges thus suggest proven adaptation methods. Continued land dispossession and displacement, however, lead to the loss of traditional environmental knowledge.
Conclusion
The outcome of decolonization as a matter of international law notwithstanding, West Papua’s forceful integration into Indonesia reproduced colonial structures intensifying local experiences of violent oppression. The environmental challenges faced by Indigenous Papuans, particularly women, are tightly linked to political, social, and economic norms rooted in colonial legacies; the manifestation of racial-capitalist exploitation reveals the inherent coloniality in the Indonesian palm oil industry. As oil palm plantations increasingly encroach on Indigenous lands, the ongoing presence of military forces not only pose risks to the survival of Indigenous communities, but also exacerbate community-level gender disparities by maintaining colonial power differentials. Within Papuan Indigenous communities, power structures and societal expectations heavily influence gender-based roles and resource access and, as a consequence, increase women’s exposure to various levels and forms of insecurity while also disempowering them as drivers of change, discounting the importance of their environmental knowledge in climate adaptation. The entrenched patriarchal dynamics subject Indigenous women to compounded vulnerabilities, exacerbated by the pervasive state of political and environmental insecurity in the region. Despite growing empirical evidence in ecofeminist discourse linking women’s marginalization with environmental destruction (Mellor 1981; Mies and Shiva 1993, pp. 164–165; Shiva 1988), the mainstream approach to environmental security remains ethnic and gender blind. Hence, addressing the complex challenges in West Papua necessitates an intersectional perspective, one that recognizes the interplay between environmental, racial, and gender factors that shape the experiences of Indigenous women.
Contemporary human security models remain reluctant to address structural causes of violence that are supported by the geo-political and economic interests of the state. The use of racialized extractive violence remains widespread, utilized to reinforce a hold on traditional communities with the aim to compel them to comply with development narratives. Such pervasive patterns of extractive violence feed into long-standing colonial structures of dispossession and displacement. Historically oppressed, Indigenous Peoples continue to be locked into a highly racialized classification of disposability, their presence deemed incompatible with extraction strategies drawing on Western tradition of thoughts. Conflict over land remains at the heart of extractive violence, where the state’s economic interest facilitates corporate practices in expropriation of Indigenous lands and resources. Moving towards a second-generation human security, there is an urgent need to deconstruct existing models and to develop alternative intersectional approaches to pervasive forms of human suffering in the name of economic development. New models must prioritize local experiences providing traditional communities with a right to resist oppressive regimes that operate at the matrix of colonialism, racial capitalism and ethnic, and cultural biases. Second-generation human security thus needs to critically examine and reflect on the ongoing complex ramifications of colonial legacies, contributing to a principled understanding of and sharper focus on racialized extractive violence enacted against historically marginalized groups.
Conflict of Interests
The authors declare no conflict of interests.
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
ENDS
Further Information
Benny Wenda: The Permanent People’s Tribunal proves that West Papua needs freedom. (2024, December 9). Free West Papua Campaign. https://www.freewestpapua.org/2024/12/09/benny-wenda-the-permanent-peoples-tribunal-proves-that-west-papua-needs-freedom/
Chauvel, R (2017) Self-determination and rights abuses: Papua petitions the UN. Indonesia at Melbourne University. https://indonesiaatmelbourne.unimelb.edu.au/self-determination-and-rights-abuses-papua-petitions-the-un/
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Gerrard, D. (2024, Nov 22). Putting West Papua back into history. Office of Benny Wenda. https://www.bennywenda.org/2024/putting-west-papua-back-into-history/
Harrison, K. (2024, May 16). Oil palm plantations drive alarming environmental change in West Papua’s rainforests. Environment + Energy Leader. https://www.environmentenergyleader.com/stories/oil-palm-plantations-drive-alarming-environmental-change-in-west-papuas-rainforests,1329
Knobloch, B. (2021, January 12). Indonesia’s repression hasn’t broken the West Papuan freedom struggle. Jacobin. https://jacobin.com/2021/01/indonesia-west-papua-colonialism-occupation
MacLeod, J. (2021). The struggle for self-determination in West Papua (1969–present). International Center on Nonviolent Conflict. https://www.nonviolent-conflict.org/struggle-self-determination-west-papua-1969-present/
(n.d) Indigenous land rights under threat – the impact of palm oil expansion in Papua. Human Rights Monitor. https://humanrightsmonitor.org/news/indigenous-land-rights-under-threat-the-impact-of-palm-oil-expansion-in-papua/
Papua conflict. (n.d.). In Wikipedia. Retrieved June 14, 2025, from https://en.wikipedia.org/wiki/Papua_conflict
West Papua accelerates issuance of sustainable palm oil regulation. (2025, March 19). Palm Oil Magazine. https://www.palmoilmagazine.com/regulation/2025/03/19/west-papua-accelerates-issuance-of-sustainable-palm-oil-regulation/
West Papua and the right to self determination under international law – Melinda Janki. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-and-the-right-to-self-determination-under-international-law-melinda-janki
‘West Papua has no future in Indonesia’: Chairman Wenda’s Speech. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-has-no-future-in-indonesia-chairman-wendas-speech
Read more about human rights abuses and child slavery in the palm oil industry
Palm Oil Workers Expose Industry Practices Resembling Colonialism
Palm Oil Workers Expose Industry Practices Resembling Colonialism | A coalition of palm oil workers in Indonesia has unveiled industry practices that mirror colonial exploitation, including land grabbing, poor working conditions, and environmental…
Papua’s ‘Empty Lands’: A Dangerous Myth Displacing Indigenous Peoples
In #WestPapua, on illegally colonised and disputed land taken by violence from Melanesian Indigenous peoples last century by Indonesian forces, authorities label indigenous lands as “empty”. This is done in order to justify…
Research: Palm Oil Plantations Threaten Indigenous Waterways
Research: Palm Oil Plantations Threaten Indigenous Waterways | A study by the University of Massachusetts Amherst reveals that the expansion of oil palm plantations in West Papua’s Kais River watershed has significantly degraded…
New Research: Indigenous Communities Reduce Amazon Deforestation by 83%”
Although #deforestation rates in the Brazilian #Amazon have halved, this globally critical biome is still losing more than 5,000km² every year. That’s an area three times larger than Greater London. By combining satellite…
Concerns Mount Over Palm Oil Expansion in Nagaland
Concerns Mount Over Palm Oil Expansion in Nagaland | The Nagaland Climate Change Adaptation Forum (NCCAF) has raised grave concerns about the environmental and social impacts of expanding palm oil plantations in the…
Load more posts
Something went wrong. Please refresh the page and/or try again.
Take Action in Five Ways
1. Join the #Boycott4Wildlife on social media and subscribe to stay in the loop: Share posts from this website to your own network on Twitter, Mastadon, Instagram, Facebook and Youtube using the hashtags #Boycottpalmoil #Boycott4Wildlife.
Enter your email address
Sign Up
Join 1,395 other subscribers2. Contribute stories: Academics, conservationists, scientists, indigenous rights advocates and animal rights advocates working to expose the corruption of the palm oil industry or to save animals can contribute stories to the website.
Mel Lumby: Dedicated Devotee to Borneo’s Living Beings
Anthropologist and Author Dr Sophie Chao
Health Physician Dr Evan Allen
The World’s Most Loved Cup: A Social, Ethical & Environmental History of Coffee by Aviary Doert
How do we stop the world’s ecosystems from going into a death spiral? A #SteadyState Economy
3. Supermarket sleuthing: Next time you’re in the supermarket, take photos of products containing palm oil. Share these to social media along with the hashtags to call out the greenwashing and ecocide of the brands who use palm oil. You can also take photos of palm oil free products and congratulate brands when they go palm oil free.
https://twitter.com/CuriousApe4/status/1526136783557529600?s=20
https://twitter.com/PhillDixon1/status/1749010345555788144?s=20
https://twitter.com/mugabe139/status/1678027567977078784?s=20
4. Take to the streets: Get in touch with Palm Oil Detectives to find out more.
5. Donate: Make a one-off or monthly donation to Palm Oil Detectives as a way of saying thank you and to help pay for ongoing running costs of the website and social media campaigns. Donate here
Pledge your support#BoycottPalmOil #Boycott4wildlife #BoycottPalmOil #childLabour #childSlavery #colonial #colonialism #colonisation #deforestation #ecocide #FreeWestPapua #humanRights #indigenous #indigenousRights #landRights #landgrabbing #Melanesian #PalmOil #palmoil #Papua #PapuaNewGuinea #PapuaMerdeka #Papuan #slavery #study #violence #WestPapua #WestPapua
-
Greasing the Wheels of Colonialism: Palm Oil Industry in West Papua
A landmark study published in Global Studies Quarterly in April 2025 has revealed that the rapid expansion of the #palmoil industry in #WestPapua is not only fuelling #deforestation, #ecocide and environmental destruction but also perpetuating colonial-era patterns of land dispossession, #violence, and erasure of #Indigenous #Papuan communities #BoycottPalmOil
#Study finds #palmoil expansion in #WestPapua isn’t just fuelling #deforestation but also colonialist-style #landgrabbing #violence and systematic erasure of #Indigenous #Melanesian cultures and languages. #Boycottpalmoil 🌴🪔☠️🩸🚜🔥🧐⛔️ @palmoildetect https://palmoildetectives.com/2025/06/22/greasing-the-wheels-of-colonialism-palm-oil-industry-in-west-papua/
Share to BlueSky Share to TwitterResearchers Szilvia Csevár and Yasmine Rugarli found that Indonesia’s government has shifted its palm oil plantation focus from Sumatra and Borneo to West Papua, granting private companies nearly unlimited concessions over millions of hectares—including protected forests and Indigenous lands. “Oil palm plantations and associated infrastructure in West Papua have proliferated on a massive scale,” the authors report, noting that this expansion is driven by global demand and a system ‘rigged’ by corruption and profit motives, with little regard for the rights of indigenous peoples and their sovreignty.
The study highlights that large companies overwhelmingly rely on monoculture and invasive agricultural methods, despite evidence that intercropping and smallholder farming could minimise environmental harm. “Profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia,” Csevár and Rugarli write.
The findings echo long-standing warnings from West Papuan leaders and human rights advocates. Douglas Gerrard, writing for the Office of Benny Wenda, describes how “the most critical years of West Papuan history are told entirely from the colonisers’ perspective,” contributing to a process of historical erasure that keeps Indonesia’s occupation and its consequences out of international view. Gerrard urges the world to “put West Papua back into history”—a call that resonates with the study’s documentation of ongoing land theft and displacement.
Human rights groups and scholars have repeatedly accused the Indonesian state of using military force to suppress Papuan self-determination and facilitate resource extraction. As Jacobin’s Ben Knobloch reported in 2021, “Indonesia’s repression hasn’t broken the West Papuan freedom struggle,” but it has resulted in widespread violence, mass displacement, and the deaths of hundreds of thousands of Papuans since the 1960s. The International Center on Nonviolent Conflict notes that West Papua’s decolonization was never completed, and that “the people of West Papua have the legal right to self-determination because the decolonisation process following Dutch rule was never completed.”
Csevár and Rugarli’s study underscores that the palm oil industry is now a central force in this ongoing conflict. The authors warn that unless global consumers and policymakers act, West Papua’s forests—and the cultures they sustain—will continue to be sacrificed for cheap palm oil. “The continued expansion of oil palm plantations in West Papua is inseparable from the broader colonial dynamics and the ongoing denial of Indigenous rights,” the study concludes.
As calls grow to boycott palm oil linked to deforestation and human rights abuses, Papuan leaders and their allies urge the international community to recognise the region’s history, support Indigenous land rights, and demand an end to the colonial exploitation of West Papua.
Original Paper: Greasing the wheels of colonialism: Palm oil industry in West Papua
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Abstract
This article explores the links between colonial conflict, palm oil extraction, and displacement of Indigenous communities in Indonesia’s Papua region (“West Papua”). In West Papua, Indigenous communities are systematically subjected to extractive violence and forced displacement, with large part of these incidents closely linked to the palm oil industry. Unsound practices of plantation development to satisfy demands of economic growth has led to an increased militarization of Indigenous lands with a particularly harmful impact on Papua women. West Papua’s colonial origins led to decades of military rule, underdevelopment, and political exclusion entrenching a power structure through violence that can only be sustained in continuing conditions of oppression. The palm oil industry functions within a predatory political economy where revenue-generating activity depends on inequality and vulnerability to violence. This article exposes the continuance of colonial mentality, in which an exploitative and deeply unequal economy is sustained to control wealth and resources. This not only fuels multiple forms of insecurities for Papua communities but also diminishes the importance of their traditional environmental knowledge for climate adaptation. Building on the concept of human security, we conceptualize the intersecting threats created by conflict, plantation development, ethnicity, and gender in West Papua as a humanitarian catastrophe, contributing to the development of a principled understanding of such harms that will ultimately disrupt the existing colonial order.
Introduction
While the palm oil sector continues to be a growing industry, it begs many questions and belies a range of controversies. As certain impacts of large-scale plantation development have by now become unavoidable, particularly on the regional and local levels, there is a growing need to understand the linkages between political and economic forces that are driving social conflict, extraction activities, and their impact on Indigenous communities. There is a growing body of evidence highlighting the various gender dimensions of the interaction between environmental issues and security (Detraz 2017, pp. 146–173; UN Environment Programme [UNEP] 2020; Geneva Centre for Security Sector Governance [DCAF] 2022). Access to, use of, and control of natural resources are well-known drivers of conflict and insecurity, which play out against the backdrop of a range of interrelating power structures and pre-existing structural inequalities impacting upon gender and ethnic relations as factors of social differentiation. The variety of forms in which environmental insecurity manifests is difficult to generalize, and the way in which it will interact with other forms of insecurity will greatly depend on the specific context and personal circumstances of women and men. With reference to the situation in West Papua, this article aims to highlight the inextricable links between the palm oil industry and racialized gender-based harms impacting historically oppressed communities. It seeks to demonstrate that contemporary legal and policy frameworks remain rooted in a colonial mentality and therefore are inherently incapable of addressing structural causes of such harms that are supported by the economic interests of the state.
One of the main characteristics of extractive activities on Indigenous lands is the presence of security forces, either state or private or both, to secure economic state interests in the region. Such practices of militarized extraction have a particularly harmful impact on Indigenous communities trying to defend their lands and resources (Human Rights Council [HRC] 2013). In West Papua, oil palm plantations and mining projects are routinely guarded by military forces, creating a widespread and systematically racist pattern of rights abuses targeting Indigenous Papuans (Csevár 2020, pp. 5–9). In fact, military repression against Indigenous communities opposing oil palm plantation development on their traditional lands is endemic across the Indonesian archipelago (Forest Peoples 2021). In the Philippines, legitimate objection to national development projects by Indigenous groups has led to the entrenchment of paramilitary units on traditional lands to violently suppress community opposition (Alternative Law Groups Inc et al. 2009, pp. 55–64). The decades-long campaign of “red-tagging” by the Philippine government, labeling Indigenous and human rights defenders as supporters of the communist insurgency, has created a narrative in which violent attacks against Indigenous Peoples are not only deemed tolerable but are in fact encouraged (Amnesty International 2021; International Commission of Jurists [ICJ] 2022). Similar patterns and issues are frequently reported across different regions (Global Witness 2023), with Indigenous Peoples systematically subjected to extractive violence, albeit with different degrees of intensity, both in the Global South and the Global North (Inter-American Commission on Human Rights [IACHR] 2015; Hitchcock 2019, para. 302; Nachet et al. 2021). Such practices have led to persistent patterns of environmental racism in the Global South, where environmental justice remains elusive due to the inherent male and white bias maintaining racial hierarchies at the expense of communities of color (Batur and Weber 2017; Falzon and Batur 2018), with a particularly harmful impact on Indigenous women. At the same time, environmental security threats greatly weaken women’s ability to cope with and adapt to climatic changes. This is particularly disturbing as environmental knowledge—traditionally created, held, and transmitted by Indigenous women—is crucial for climate change resilience (McGregor et al. 2020; Spencer et al. 2020; Climate Investment Funds [CIF] 2021; Mekonnen et al. 2021).
Despite disturbing patterns of violence, international response to these concerns has been slow, if not completely absent. International discourse remains embedded in outdated state-centric approaches to peace and security and is thus unable to provide an effective response to human suffering not associated with national security interests as a military matter (Chinkin and Kaldor 2017). Conceptions of human security, developed mainly by the United Nations Development Programme (UNDP 1994, 2022), continue to be downplayed in security narratives, and efforts to adapt international frameworks to interconnected layers of violence remain uneven and precarious. While frameworks such as environmental peacebuilding or the Women, Peace and Security (WPS) agenda promote human security, they remain rooted in the traditional mentality of a narrow understanding of security, which puts virtually exclusive emphasis on the security of the territory and capital of the state (Csevár 2021). The intersecting threats created by environmental pressures, gender and ethnicity, and traditional environmental knowledge systems are thus largely discounted, and the international security discourse continues to draw on Western traditions shaped by pervasive racial and cultural biases. It is such colonialist approaches that this article takes issue with. The central argument is that contemporary frameworks enable the continued colonial dispossession of Indigenous Peoples by the extractive industry, supporting an abnormal political economy in which revenue-generating activity depends on violence and coercion. It exposes how the palm oil industry continues to reproduce harmful colonial binaries (civilized vs. primitive) and how neoliberal demands of endless economic growth and security of capital dismiss, often violently, any Indigenous resistance to unsound and exclusionary extraction practices on traditional lands. Building on the concept of second-generation human security, we conceptualize the situation in West Papua as a humanitarian catastrophe, shifting the focus away from national security interest to local needs and priorities, blurring harmful binaries, and ultimately disrupting the existing colonial order.
Section 2 of this article starts with describing issues of internal colonialism and contested indigeneity in Southeast Asia. It then highlights the concept of second-generation human security, which has gained some attention in literature as a consequence of the inadequacy of contemporary frameworks to provide effective responses to situations of exacerbated conflict, and human suffering. This forms the conceptual basis for analysis in the following sections. Section 3 describes the palm oil industry in West Papua, highlighting its coloniality, which has created an exploitative and deeply unequal economy facilitating dispossession of and violence against Indigenous Papuans. Section 4 illustrates the intersectional harms experienced by Papua women as their traditional roles and knowledge are eroding as a consequence of the loss or degradation of their lands. Section 5 offers some concluding remarks.
Colonialism and Indigeneity: Gaps in Human Security Models
The post-WWII era of decolonization marked a shift towards denouncing colonialism. The right to self-determination was adopted in numerous United Nations (UN) instruments, serving as a foundational norm for the UN-led process of decolonization. While most of the territories under European colonial power have indeed achieved some measure of self-determination, the process of decolonization continues to be shaped by certain antimonies (Anghie 2004). Established and dominated by Western powers, UN primacy in decolonization efforts and post-colonial state-building has led to serious concerns as such an approach was thought to “simply change[d] the form of European hegemony, not its substance” (Otto 1996, p. 340), a process that entrenched power relations established during colonial times and thus contributing to continuing oppression of historically marginalized communities. Indeed, international law—largely a Eurocentric system (Bedjaoui 1985; Koskenniemi 2011)—was instrumental in applying decolonization to some situations of violent domination, but not to others. The “salt-water theory” was introduced to exclude Indigenous communities from decolonization efforts by establishing a binary system in which colonial domination was assumed to exist only between a European and non-European entity (Bennett 1978). Also known as the blue-water theory, this concept served to prevent a broad application of Chapter XI of the UN Charter on non-self-governing territories. Under this theory, decolonization efforts were applied only to geographically separate overseas territories, and thus excluded self-determination by native communities residing within the territory of UN member states (Ofuatey-Kodjoe 1977; Stavenhagen 1990, pp. 5–6).1 At the same time, the historical trajectory of indigeneity as a concept of international law tracks to some extent that of decolonization. Grounded in the peoples’ right to self-determination, and as a result of decades of tireless efforts by Indigenous representatives, Indigenous rights have gradually gained acceptance by the international community (Anaya 2004) and have been formally espoused by the General Assembly with the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007. This process too was however largely shaped by Western understandings of indigeneity centered around white settler colonial experiences on the American continents, Australia, and New Zealand (Muehlebach 2001; Merlan 2009). The prevalent UN standards of decolonization and indigeneity are therefore too narrow, largely ignoring ethnic and cultural differences within the borders of the newly independent states exposing traditionally marginalized communities to various forms of internal colonization.
Settler colonialism is best conceptualized as a structure rather than a singular historical event, underscoring its permanent, ongoing and systemic nature (Wolfe 1994, 96; Wolfe 1999, 2). Unlike other colonial formations, settler colonialism’s primary goal of elimination is not race but the expropriation of land. This process is perpetuated through various mechanisms, seeking to “destroy to replace” (Wolfe 2006, 388), which differs from genocide as it encompasses not only physical elimination but also cultural erasure, assimilation, and the systematic destruction of Indigenous identities, land fragmentation and a wide array of biocultural assimilation (O’Brien 2010). Settler colonial narratives actively erase Indigenous Peoples while memorializing them as relics of the past—perpetuating the myth of the “vanishing Indian” (Kēhaulani Kauanui 2016, 3) which serves as an ideological tool to deny Indigenous presence and rights, thereby legitimizing settler claims to land (O’Brien 2010). The colonization experiences in Southeast Asia, as well as that of several African nations, are distinct from this practice in several ways. In its most renowned work, Fanon (1963) provides a powerful analysis of colonial structures, pointing to the emergence of new post-colonial forms of imperialism and political distortions entrenching racialized forms of violence and leading to the continued exploitation of former colonies. Tracing colonial techniques and strategies, Casanova (2007) explains internal colonization as the dominance and exploitation of natives by natives. Indeed, the concept of internal colonization refers to the practice of racialized classification of minority ethnic groups as subordinate to the dominant ethnicity within the borders of a single state. Such “domestic subset of a larger colonial (or imperial) paradigm” (Chávez 2011, p. 786) bears on all social relations, including political and extractive violence. Southeast Asia is particularly suitable to illustrate the various patterns and harmful impacts of internal colonization on traditional communities, closely linked to a narrow understanding, or even non-existence, of indigeneity in the region. Post-colonial state forming in most Southeast Asian countries denied the existence of specific Indigenous groups on the territory, claiming that the concept “internationalist indigeneity” (Merlan 2009, p. 303), as developed within the UN system, is inherently linked to European domination through settler colonialism and therefore inapplicable to Southeast Asian territories, which did not experience significant European settlement. What has become known as the “Asian controversy” (Kingsbury 1998), a peculiar all-or-nothing approach to indigeneity, is a common feature in qualifying indigeneity in the region (Baird 2020).
While there are notable parallels with the patterns of classic European settler colonialism, the current neo-colonial administration in West Papua clearly exhibits methods of internal colonization as well. Indonesian settlers under the Dutch colonial administration became the post-colonial elite and ruling class, perpetuating colonial structures and systems after independence. Their position was further strengthened by a large-scale, government-sponsored migration from other parts of Indonesia in successive years, increasingly marginalizing Indigenous Papuans, reducing them to a minority and dispossessing them of their ancestral lands (Chauvel 2007; International Coalition for Papua [ICP] 2020, 168–175). Given Indonesia’s historically discriminatory policies toward ethnic minorities within its territory, internal colonization has thus emerged as the most prevalent political structure. As a result, the concept of indigeneity remains highly controversial in Indonesia, where the government has explicitly denied the applicability of international standards of indigeneity on its territory. Instead, it refers to “customary law societies,” which are thus seemingly deprived from the possibility of asserting their Indigenous rights to land and resources as a matter of international law (Permanent Mission of Indonesia 2022). Such approaches were challenged by Gray (1995, p. 35), who linked the existence of Indigenous communities to the notion of internal colonialism, asserting that they are “colonized peoples (. . .) who are prevented from controlling their own lives, resources, and cultures.” Indeed, despite initial rejections on the state level, native communities across Southeast Asia have increasingly invoked the concept of indigeneity as an attempt to redress long-standing ills and grievances concerning land use and cultural extinction, albeit with various degrees of success (Baird 2019). Indonesia’s despising position notwithstanding, local organizations in West Papua have embraced the concept and assert their identity as Indigenous on the international level (Franciscans International 2022).
There might not be much sense in making clear distinctions between settler and internal colonialism or internationalized and local standards of Indigenous identity. Beyond the definitions and labels we apply, colonialism in any form shows high levels of oppression and violent events targeting traditional communities, which continue to be perceived as inferior to those in power, their opposition to development and extractive activities on their lands viewed as disruptive to the existing hierarchical order established during colonial times. Indigenous peoples thus remain disproportionately vulnerable to colonial depredation and military violence, their social status and security deteriorating. As traditional approaches prioritize the political and economic security of the state at the expense of marginalized communities, the emergence of the human security concept showed a promising attempt to generate alternative responses to such pervasive forms of human insecurity. Since its inception with the UNDP in 1994, human security has generated significant academic discussion (Martin and Owen 2014). In any event, the concept was both welcomed and met with concern, regularly criticized for its lack of precision, which gave rise to various interpretations of its scope (Paris 2001). In its report, the Commission on Human Security (CHS 2003, p. 4) defined human security as “the vital core of all human lives in ways that enhance human freedoms and human fulfilment”; a “threshold approach” embracing both human rights and human development, which seemingly reconciled the debate surrounding the scope of human security (Owen 2004, 2014), referring to a set of minimum or basic standards to guarantee survival, livelihood and dignity.
A common understanding of a vital core of human security suggests a homogenous concept, which is of course not the case. What constitutes minimum conditions of tolerable livelihood and dignity, survival even, will largely depend on the prevalent gender dynamics and societal norms within the local community. Human security is thus highly contextual. There have been incremental, though sporadic attempts to implement the human security framework in global policy and legal tools. Within the environmental peacebuilding discourse studies tend to adopt a narrow focus and analyse the environment-security nexus based mainly on the potential of environmental issues to influence and aggravate armed conflict (Swain and Öjendal 2018). While the benefits of environmental peacebuilding are significant, Ide (2020) cautioned about its potential to generate harmful and exclusionary practices. Such practices result from discounting the linkage between environment, security and ethnic and gender equality, feeding into broader concerns about international law normalizing systemic forms of environmental violence (Cusato 2021). At the same time, these linkages are significantly marginalized in the WPS framework as well, which has so far ignored environmental factors as drivers of violence against women, and thus failing to adopt an intersectional human security approach (Csevár 2021; Yoshida and Céspedes-Báez 2021). Indeed, WPS implementation and knowledge production is heavily criticized by its whiteness, whereby Global South actors are generally viewed as mere recipients of norms developed by actors in the Global North (Haastrup and Hagen 2021; Henry 2021; Parashar 2019). In parallel, linking environmental concerns and security issues has gained more attention in global debates, which, however, fail to properly consider the gender and ethnicity dimensions of environmental security (HRC 2015; Detraz 2017, para. 16). As they privilege theories advanced by Western actors to understand environmental insecurity in the Global South, colonialist assumptions and biases remain inherent in these frameworks (Kashwan and Ribot 2021; Sultana 2022). Current human security frameworks thus fail to address the abusive ethnic, racial, and gender paradigm of conflict situations, which has given rise to calls for reinterpretation. Chinkin and Kaldor (2017, pp. 479–526) argued powerfully for the need of a “second-generation human security.” A new model which builds on the existing critique on human security, shifting the focus away from top-down solutions introduced by dominant powers to an effective adoption of bottom-up approaches prioritizing local knowledge and needs. They reconstruct human security as a strategy of resistance, where insecurity emanates from a specific context that is generated by interrelated factors such as gender or ethnicity. International intervention should be developed based on local priorities, aimed at assisting local people, rather than imposing pre-set structures designed to advance Western geo-political or economic agendas.
Adequate responses to long-standing and mostly unresolved colonial practices remain one of the key gaps in human security models. Contemporary approaches often suit the geo-political or economic agenda of the dominant powers, rather than the needs of affected communities. The current study understands second-generation human security as an important opportunity to reflect on the interactions of power structures such as colonialism, militarism, and resource extraction. There is an urgent need for the model to account for complex histories of political violence rooted in colonial encounters, elucidating how unsound practices of extraction on Indigenous lands create a predatory political economy reproducing harmful colonial binaries and thus entrenching inequality and vulnerability affecting traditional communities the most. The next section examines the palm oil industry in West Papua and its implications for Indigenous Papua communities.
Colonial Manifestations of the Palm Oil Industry
The palm oil industry in West Papua operates within the context of an ongoing political conflict rooted in the region’s colonial history. Amid global security concerns during the Cold War, Indonesia’s invasion and continued military action in West Papua forced the Netherlands, the colonial power at the time, into accepting a bilateral agreement which transferred control of West Papua to Indonesia after a brief period of UN administration (Agreement No. 6311, 1962). The promised act of self-determination2, the 1969 UN-supervised Act of Free Choice, was marred by coercive military tactics by Indonesian forces (UN 1969; UNSF Background). Following such a frustrated process of decolonization and West Papua’s forceful integration (Drooglever 2009), Indonesia maintains a military control over the territory, entrenching power relations established through violence and facilitating extractive practices associated with continuing insecurity stemming from ethnic and racial marginalization of native Papua communities. As the connections between colonial grievances, violent Indonesian rule and the extractive industry in West Papua were discussed elsewhere (Csevár 2020, 2021), the focus of this section is on highlighting current practice enabling the palm oil industry to treat Indigenous lands as “empty land” at the expense of Indigenous Papuans to satisfy neoliberal demands of endless economic growth.
Oil palm plantations across Indonesia are expanding at a rapid pace, solidifying its position as the world’s largest exporter of palm oil. Building on the already extensive exploitation in other regions, the Indonesian government has shifted its plantation development focus to West Papua by granting private companies with concessions for virtually unlimited period of time and ensuring their access to an area of millions of hectares, encompassing not only agricultural land, but also protected forests and Indigenous settlements (awasMIFEE! 2012; Wakker 2005, p. 20). Since the late twentieth century, oil palm plantations and associated infrastructure in West Papua have indeed proliferated on a massive scale (Gaveau et al. 2021). As the global demand for palm oil continues to intensify, its trading price is relatively low, promoting an economy of scale whereby producers can remain competitive only by maintaining small prices and providing high quantities of the commodity (Tandra et al. 2022), necessitating invasive agricultural methods, such as monocultures, to maximize production. Despite growing evidence on intercropping providing a more sustainable method for palm oil cultivation, already implemented by smallholder farmers (Slingerland et al. 2019), profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia (The Gecko Project 2018, 2020).
As planation development in West Papua has grown, so have socio-ecological concerns about Indonesian palm oil. The rapid growth of plantations is affected by large-scale conversion of forests and traditional lands resulting in significant environmental harm, loss of biodiversity, and Indigenous livelihoods (Adrianto, Komarudin, and Pacheco 2019; Susanti and Maryudi 2016; Runtuboi et al. 2020). The scale of deforestation and displacement driven by plantation development in West Papua is thus significant. Mega-projects such as the billion-dollar business “Tanah Merah” (The Gecko Project 2018, Prologue) or the “textbook land grab” (Ginting and Pye 2013, p. 161) Merauke Integrated Food and Energy Estate (MIFEE) destroys millions of hectares of rainforests and Indigenous lands. At the same time, they operate within the context of military oppression, with direct roots in colonial histories, where resource extraction activities are characterized by a “steady marginalisation of [I]ndigenous Papuans, with top-down projects imposed from outside, and often accompanied by the threat of, or the use of violence to enforce plans” (Marr 2011; see also Csevár 2020). West Papua’s political conflict and environmental crises are thus inextricably intertwined—spatial evidence gathered by INTERPRT, an independent project investigating environmental crimes, reveals a disturbing territorial convergence between state violence and ecological devastation driven by corporate interests, underscoring a direct territorial link between genocide and ecocide. Consequently, the landscape transformation is not merely emblematic of a political conflict but represents a tangible conflict eroding the land, soil, water, people, fauna, and flora extending over time and space across West Papua (Center for Creative Ecologies 2018).
The harmful impacts of “colonial-style large scale corporate monoculture” (Li 2018, p. 328) did not go unnoticed by Indonesia’s key trade partners. Becoming increasingly aware of the environmental and social issues attached to palm oil, the European Union (EU) sought to enforce higher sustainability standards in trade agreements by restricting its palm oil import (de Clerck and Harmono 2019; European Parliament 2020) and introducing Trade Sustainable Development (TSD) chapters in free-trade agreements (Nessel and Orbie 2022). While the EU urgently needs to reflect on the inherent coloniality within its own environmental policies (Almeida et al. 2023), such attempts to “green” investment and trade agreements are long overdue. Indeed, Bilateral Investment Treaties (BITs) and trade agreements prioritize nationalistic economic agendas to secure foreign investments in developing states to facilitate economic growth (Gonzalez and Mutua 2022, p. 150; Vandevelde 1998), and thus play a significant role in extractive violence enacted against Indigenous Peoples (HRC 2016; 2018, paras. 34–35; 2023, paras. 14, 21). In response to mounting socio-ecological concerns, Indonesia introduced the Indonesian Sustainable Palm Oil (ISPO) certification scheme, which it, however, failed to effectively implement (Putri et al. 2022). In West Papua, the Manokwari Declaration was adopted, aimed at boosting forest conservation through better monitoring of illegal logging by palm oil companies (Cámara-Leret et al. 2019). While these commitments appear ambitious, they merely create a veneer of legitimacy that shrouds ongoing racial-capitalist exploitation. Engaged in a systemic structure of greenwashing, major palm oil enterprises in Indonesia operate by maintaining a seemingly sustainable production under various certification schemes, providing them access to the EU market, while also engaging in a “shadow” practice of deforestation and violation of community rights, enabling the continuous expansion of plantations (Greenpeace Indonesia 2024; The Gecko Project 2024). Palm oil certification schemes are indeed often function in an exclusionary way, designed to benefit large enterprises and beyond the reach of smallholders (Saadun et al. 2018). In that sense, the current blue-print of “green” agreements and sustainability certification schemes are part of the problem, not the solution, entrenching rather than undoing colonial practices of Indigenous land dispossession and ecological destruction.
Unchecked processes of plantation development in West Papua have been largely enabled through the continuous subjugation of Indigenous Papua communities resulting in persistent rights violations stemming from land-grabbing practices. Such pervasive patterns of exploitation find their roots in colonial dynamics—land-grabbing practices have long been legitimized under the terra nullius principle, or “empty land,” historically invoked to justify the seizure of Indigenous territories, thereby erasing Indigenous presence and history in the process (Saito 2020). In contemporary practice, this is further shaped by racial capitalism, prioritizing the pursuit of economic profits at the expense of human, non-human, material, and natural resources (Gonzalez and Mutua 2022). While Indigenous communities have historically maintained a harmonious relationship with nature, living in interconnected and reciprocal ways with their lands and forests, the arrival of colonial forces in West Papua, first Dutch and then Indonesian, marked a significant shift, triggering the slow but steady erosion of Indigenous knowledge systems. Historically, Papuan tribes maintained stewardship over their land with territorial boundaries marked by natural elements like large trees, stones, or rivers. These boundaries were rarely written, rather preserved through oral topography—reflecting a deep interconnection with the environment and a profound wisdom. (Asia Justice and Rights [AJAR] 2021, pp.160–161). These traditions were disrupted by colonial forces imposing a model of linearly demarcated territories infused with racial connotations, as slow institutional violence facilitated the commodification of nature (Ahmed 2015; Gonzalez and Mutua 2022, pp. 147). To justify the displacement of Indigenous communities, racialized myths propagated the idea that Indigenous Peoples were inherently inferior, warlike savages incapable of properly managing the land (Gonzalez and Mutua 2022, pp. 146–147). In the context of West Papua, Eichhorn (2023, p. 996) introduced the term “industrial racism” to describe the dehumanization and racialization of Indigenous Papuans linked to resource extraction, orchestrated by the intermediary of the industrial colonizer and the “civilizing” colonial master, the Indonesian government. This structural model of racialized oppression in West Papua shares notable parallels with the fate of Black African diasporic communities. Indigenous Papuans have been discriminated for their “blackness” through the time of the Dutch colonization which relied on racial politics that placed them at the bottom of the colonial societal pyramid, while “native” Indonesians and Chinese were playing the role of colonial mediator (Budiardjo and Liong 1998, p. 4; Kusamaryati 2021). This racialized model of oppression kept its long-lasting nature, persisting in the industrial colonization and still executed today within the extractive industry (Chao 2021a; Eichhorn 2023).
The palm oil industry in Indonesia is intricately tied to the country’s capitalistic agenda, driven primarily by the pursuit of state economic profit and financial security. Plantation projects operate within structures of internal colonialism and racial capitalism, where government-sponsored land-grabs treat Indigenous territories as empty land and thus facilitate an exploitative and deeply unequal economy whereby revenue-generating activity depends on the continued dispossession of Papuan communities and concurrent violence. Massive scale deforestation and loss of traditional lands also erodes Indigenous knowledge and traditions, integral to the communities’ livelihood, dignity, and survival. To fully comprehend such manifestations of culturally specific colonial violence, the next section will address the intersectional harms generated by the interplay between race and gender.
Intersectional Harms in West Papua
Embedded in Black feminism and critical race theory, the term intersectionality was coined by Crenshaw (1989) to describe the unique experiences of African American women who grappled with intersecting oppressions within the feminist movement. The term intersectionality is intended to recognize that individuals harbor multiple intersecting identities, such as class, gender, ethnicity, religion, and sexuality, among others (Davis 2008; Cho et al. 2013; Kaijser and Kron-Sell 2014). These identities profoundly shape their experiences and interact dynamically, exposing them to varying forms and layers of oppression or privileges. It is imperative to not only center the experiences and identity construction of those positioned at these intersections, but also to scrutinize how social, political, economic, and interpersonal inequalities are constructed and perpetuated (Collins 2022). Indeed, May (2015) expands upon this analytical paradigm by framing it as a “matrix of oppression”; the juncture where various experiences intersect. Ultimately, embracing intersectional perspectives requires holistic, open, and dynamic “matrix thinking.”
The externalization of costs stemming from the ecological devastation and socio-political insecurity in West Papua is spread unequally among various groups in society. Race and ethnicity are not the only drivers of insecurity; gender is another. As racialized expansion of palm oil monocultures continues, Indigenous Papuan women shoulder a disproportionate burden of environmental devastation and land dispossession as their traditional roles as community caregivers and environmental stewards are deeply intertwined with their reliance on forests and gardens (AJAR 2019, 2021). Traditionally, Papua women keep small farm plots adjacent to their houses to grow traditional food staples and harvest medicinal plants (Kadir and Mahadika 2019; Kadir 2022, Katmo 2016). They cultivate extensive knowledge of their local environments, cherish and care for the forests so that nature will provide them with a sustainable source of nutrition. Such practices thus constitute the source of traditional knowledge centralizing biodiversity, making Indigenous women the guardians of the ecosystem, as well as the cultural heritage of their communities (Mies and Shiva 1993, pp. 164–173). Despite the undeniable centrality of women in agricultural and ecological systems, Indigenous women generally fall in the “gender gap” in land access, as they have no decision-making and ownership rights over the lands they cultivate (Food and Agriculture Organization [FAO] 2018). In addition to government-sponsored industrial land-grabs, testimonies of Papuan women highlight further loss of access to their gardens when these are sold by male family members to the Indonesian government for the expansion of palm oil monocultures (AJAR 2019). This has a deeply detrimental impact on women’s health and well-being, further amplified by plantation-induced ecological degradation and diminished control over traditional resources.
Displacement not only imperils Papuan communities’ means of sustenance, but also threatens their sense of identity and cultural heritage. Papuan women have emphasized the vital role of sustenance and conservation practices in nurturing their innate connection to nature (Malinda 2021; Pusaka 2022). Commonly referred to as “Mother Earth” in metaphorical language, the land carries the feminine energy, which women nurture in their daily practices (Ortner 1972). Papua Indigenous philosophy encapsulates this profound bond with the idiomatic expression “Land is Mama” (Malinda 2021). The gathering and processing of traditional food staples carry profound social and communal significance, serving as rituals through which Indigenous women reaffirm their bonds with one another and cultivate reciprocity with nature, encapsulating the notion of “mutuality of being” (Ellen 2006; Chao 2020). The sense of belonging among Papuan women is interfered with by physical and sexual violence perpetrated by Indonesian forces as tools of domination, aimed at maintaining control over women’s agency and facilitating land grabbing (Csevár 2021). These injustices result in intergenerational stigmatization, which corrodes community ties and exposes women to increased discrimination, pushing them further into a cycle of poverty and marginalization. As the sense of identity and cultural heritage is undermined, a colonial agenda of domination and exploitation takes precedence, leading to catastrophic consequences for the long-term survival of ecosystems. In Maibo, women explained how large-scale logging destroyed the rivers, serving as the main water source of communities, leaving the land barren with no attempt at reforestation. Unsound logging practices also created a dependency on new seeds and chemical fertilizers, perpetuating the cycle of pollution and loss of biodiversity (AJAR 2019). In the Marind region, Indigenous women associate palm oil plantation with insatiable greed: “Oil palm is always hungry for more land and more water, […] it devours everything in its path—the trees, the cassowaries, the rivers. It does not think about what amay need to thrive. It does not care about the wellbeing of others—the plants, the animals, or us Marind” (Chao 2021b, p. 19). Displacement and alterations in landscapes play significant roles in the decline of wild foods and agrobiodiversity, thus influencing changes in dietary habits (Broegaard et al. 2017; Ickowitz et al. 2021). In the Merauke region, Papuan women have reported a marked decrease in the consumption of wild foods, notably sago and tubers—integral components of their diets known for providing sustained energy essential for lengthy hunting expeditions by men and for ensuring the health of women during childbirth. The harvesting of sago now entails longer walking distances compared to a couple of decades ago (Purwestri et al. 2019; Chao 2020). Due to the heightened reliance on processed foods supplied by transmigrants and the heavy presence of chemical fertilizers, high rates of malnutrition are found, with Indigenous women bearing particularly detrimental health impacts (AJAR 2019).
Conflict over land thus becomes recurrent both between state and community, as well as within communities exacerbating the risk of domestic violence. In all these instances, women have two major relationships to navigate: with the security forces present in the region and their personal relationships with their community and family. The interaction between these two creates a multi-layered insecurity for women, created by the matrix of militarized extraction, land dispossession, and the prevalent gender dynamics and societal norms within the local community. Papua women’s relationship with security forces, and the authorities whose economic interests they are protecting is closely linked to ethnicity or race, reinforcing violent discriminatory behaviors introduced during colonial times. Under the oppressive Indonesian regime, with the sole aim to maximize profit at the expense of local communities, Papuans are perceived as inferior to those in power, silenced when opposed to foreign investments and resource extraction on their lands. Indigenous women are disproportionately vulnerable to military violence in these situations, as gender-based violence is employed as a tactic to disrupt the community. At the same time, such practices enhance the possibility of domestic violence against women as a result of social stigmatization and the break-down of traditional gender structures, and thus have a detrimental impact on women’s personal relationships with their families. Domestic tensions are further accentuated by the loss of lands and resources, which makes women unable to carry out their traditional gender-based roles within the community. The changing climate aggravates these challenges. The intersectional harms greatly weaken women’s ability to cope with and adapt to environmental changes. This is particularly disturbing as environmental knowledge held by Indigenous women is crucial for climate change resilience (Jessen. et al. 2021). Their physical and spiritual connection with their traditional lands results in excellent observation and interpretation of changes to the environment. Indigenous practices in response to environmental challenges thus suggest proven adaptation methods. Continued land dispossession and displacement, however, lead to the loss of traditional environmental knowledge.
Conclusion
The outcome of decolonization as a matter of international law notwithstanding, West Papua’s forceful integration into Indonesia reproduced colonial structures intensifying local experiences of violent oppression. The environmental challenges faced by Indigenous Papuans, particularly women, are tightly linked to political, social, and economic norms rooted in colonial legacies; the manifestation of racial-capitalist exploitation reveals the inherent coloniality in the Indonesian palm oil industry. As oil palm plantations increasingly encroach on Indigenous lands, the ongoing presence of military forces not only pose risks to the survival of Indigenous communities, but also exacerbate community-level gender disparities by maintaining colonial power differentials. Within Papuan Indigenous communities, power structures and societal expectations heavily influence gender-based roles and resource access and, as a consequence, increase women’s exposure to various levels and forms of insecurity while also disempowering them as drivers of change, discounting the importance of their environmental knowledge in climate adaptation. The entrenched patriarchal dynamics subject Indigenous women to compounded vulnerabilities, exacerbated by the pervasive state of political and environmental insecurity in the region. Despite growing empirical evidence in ecofeminist discourse linking women’s marginalization with environmental destruction (Mellor 1981; Mies and Shiva 1993, pp. 164–165; Shiva 1988), the mainstream approach to environmental security remains ethnic and gender blind. Hence, addressing the complex challenges in West Papua necessitates an intersectional perspective, one that recognizes the interplay between environmental, racial, and gender factors that shape the experiences of Indigenous women.
Contemporary human security models remain reluctant to address structural causes of violence that are supported by the geo-political and economic interests of the state. The use of racialized extractive violence remains widespread, utilized to reinforce a hold on traditional communities with the aim to compel them to comply with development narratives. Such pervasive patterns of extractive violence feed into long-standing colonial structures of dispossession and displacement. Historically oppressed, Indigenous Peoples continue to be locked into a highly racialized classification of disposability, their presence deemed incompatible with extraction strategies drawing on Western tradition of thoughts. Conflict over land remains at the heart of extractive violence, where the state’s economic interest facilitates corporate practices in expropriation of Indigenous lands and resources. Moving towards a second-generation human security, there is an urgent need to deconstruct existing models and to develop alternative intersectional approaches to pervasive forms of human suffering in the name of economic development. New models must prioritize local experiences providing traditional communities with a right to resist oppressive regimes that operate at the matrix of colonialism, racial capitalism and ethnic, and cultural biases. Second-generation human security thus needs to critically examine and reflect on the ongoing complex ramifications of colonial legacies, contributing to a principled understanding of and sharper focus on racialized extractive violence enacted against historically marginalized groups.
Conflict of Interests
The authors declare no conflict of interests.
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
ENDS
Further Information
Benny Wenda: The Permanent People’s Tribunal proves that West Papua needs freedom. (2024, December 9). Free West Papua Campaign. https://www.freewestpapua.org/2024/12/09/benny-wenda-the-permanent-peoples-tribunal-proves-that-west-papua-needs-freedom/
Chauvel, R (2017) Self-determination and rights abuses: Papua petitions the UN. Indonesia at Melbourne University. https://indonesiaatmelbourne.unimelb.edu.au/self-determination-and-rights-abuses-papua-petitions-the-un/
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Gerrard, D. (2024, Nov 22). Putting West Papua back into history. Office of Benny Wenda. https://www.bennywenda.org/2024/putting-west-papua-back-into-history/
Harrison, K. (2024, May 16). Oil palm plantations drive alarming environmental change in West Papua’s rainforests. Environment + Energy Leader. https://www.environmentenergyleader.com/stories/oil-palm-plantations-drive-alarming-environmental-change-in-west-papuas-rainforests,1329
Knobloch, B. (2021, January 12). Indonesia’s repression hasn’t broken the West Papuan freedom struggle. Jacobin. https://jacobin.com/2021/01/indonesia-west-papua-colonialism-occupation
MacLeod, J. (2021). The struggle for self-determination in West Papua (1969–present). International Center on Nonviolent Conflict. https://www.nonviolent-conflict.org/struggle-self-determination-west-papua-1969-present/
(n.d) Indigenous land rights under threat – the impact of palm oil expansion in Papua. Human Rights Monitor. https://humanrightsmonitor.org/news/indigenous-land-rights-under-threat-the-impact-of-palm-oil-expansion-in-papua/
Papua conflict. (n.d.). In Wikipedia. Retrieved June 14, 2025, from https://en.wikipedia.org/wiki/Papua_conflict
West Papua accelerates issuance of sustainable palm oil regulation. (2025, March 19). Palm Oil Magazine. https://www.palmoilmagazine.com/regulation/2025/03/19/west-papua-accelerates-issuance-of-sustainable-palm-oil-regulation/
West Papua and the right to self determination under international law – Melinda Janki. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-and-the-right-to-self-determination-under-international-law-melinda-janki
‘West Papua has no future in Indonesia’: Chairman Wenda’s Speech. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-has-no-future-in-indonesia-chairman-wendas-speech
Read more about human rights abuses and child slavery in the palm oil industry
Palm Oil Workers Expose Industry Practices Resembling Colonialism
Palm Oil Workers Expose Industry Practices Resembling Colonialism | A coalition of palm oil workers in Indonesia has unveiled industry practices that mirror colonial exploitation, including land grabbing, poor working conditions, and environmental…
Papua’s ‘Empty Lands’: A Dangerous Myth Displacing Indigenous Peoples
In #WestPapua, on illegally colonised and disputed land taken by violence from Melanesian Indigenous peoples last century by Indonesian forces, authorities label indigenous lands as “empty”. This is done in order to justify…
Research: Palm Oil Plantations Threaten Indigenous Waterways
Research: Palm Oil Plantations Threaten Indigenous Waterways | A study by the University of Massachusetts Amherst reveals that the expansion of oil palm plantations in West Papua’s Kais River watershed has significantly degraded…
New Research: Indigenous Communities Reduce Amazon Deforestation by 83%”
Although #deforestation rates in the Brazilian #Amazon have halved, this globally critical biome is still losing more than 5,000km² every year. That’s an area three times larger than Greater London. By combining satellite…
Concerns Mount Over Palm Oil Expansion in Nagaland
Concerns Mount Over Palm Oil Expansion in Nagaland | The Nagaland Climate Change Adaptation Forum (NCCAF) has raised grave concerns about the environmental and social impacts of expanding palm oil plantations in the…
Load more posts
Something went wrong. Please refresh the page and/or try again.
Take Action in Five Ways
1. Join the #Boycott4Wildlife on social media and subscribe to stay in the loop: Share posts from this website to your own network on Twitter, Mastadon, Instagram, Facebook and Youtube using the hashtags #Boycottpalmoil #Boycott4Wildlife.
Enter your email address
Sign Up
Join 1,395 other subscribers2. Contribute stories: Academics, conservationists, scientists, indigenous rights advocates and animal rights advocates working to expose the corruption of the palm oil industry or to save animals can contribute stories to the website.
Mel Lumby: Dedicated Devotee to Borneo’s Living Beings
Anthropologist and Author Dr Sophie Chao
Health Physician Dr Evan Allen
The World’s Most Loved Cup: A Social, Ethical & Environmental History of Coffee by Aviary Doert
How do we stop the world’s ecosystems from going into a death spiral? A #SteadyState Economy
3. Supermarket sleuthing: Next time you’re in the supermarket, take photos of products containing palm oil. Share these to social media along with the hashtags to call out the greenwashing and ecocide of the brands who use palm oil. You can also take photos of palm oil free products and congratulate brands when they go palm oil free.
https://twitter.com/CuriousApe4/status/1526136783557529600?s=20
https://twitter.com/PhillDixon1/status/1749010345555788144?s=20
https://twitter.com/mugabe139/status/1678027567977078784?s=20
4. Take to the streets: Get in touch with Palm Oil Detectives to find out more.
5. Donate: Make a one-off or monthly donation to Palm Oil Detectives as a way of saying thank you and to help pay for ongoing running costs of the website and social media campaigns. Donate here
Pledge your support#BoycottPalmOil #Boycott4wildlife #BoycottPalmOil #childLabour #childSlavery #colonial #colonialism #colonisation #deforestation #ecocide #FreeWestPapua #humanRights #indigenous #indigenousRights #landRights #landgrabbing #Melanesian #PalmOil #palmoil #Papua #PapuaNewGuinea #PapuaMerdeka #Papuan #slavery #study #violence #WestPapua #WestPapua
-
Greasing the Wheels of Colonialism: Palm Oil Industry in West Papua
A landmark study published in Global Studies Quarterly in April 2025 has revealed that the rapid expansion of the #palmoil industry in #WestPapua is not only fuelling #deforestation, #ecocide and environmental destruction but also perpetuating colonial-era patterns of land dispossession, #violence, and erasure of #Indigenous #Papuan communities #BoycottPalmOil
#Study finds #palmoil expansion in #WestPapua isn’t just fuelling #deforestation but also colonialist-style #landgrabbing #violence and systematic erasure of #Indigenous #Melanesian cultures and languages. #Boycottpalmoil 🌴🪔☠️🩸🚜🔥🧐⛔️ @palmoildetect https://palmoildetectives.com/2025/06/22/greasing-the-wheels-of-colonialism-palm-oil-industry-in-west-papua/
Share to BlueSky Share to TwitterResearchers Szilvia Csevár and Yasmine Rugarli found that Indonesia’s government has shifted its palm oil plantation focus from Sumatra and Borneo to West Papua, granting private companies nearly unlimited concessions over millions of hectares—including protected forests and Indigenous lands. “Oil palm plantations and associated infrastructure in West Papua have proliferated on a massive scale,” the authors report, noting that this expansion is driven by global demand and a system ‘rigged’ by corruption and profit motives, with little regard for the rights of indigenous peoples and their sovreignty.
The study highlights that large companies overwhelmingly rely on monoculture and invasive agricultural methods, despite evidence that intercropping and smallholder farming could minimise environmental harm. “Profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia,” Csevár and Rugarli write.
The findings echo long-standing warnings from West Papuan leaders and human rights advocates. Douglas Gerrard, writing for the Office of Benny Wenda, describes how “the most critical years of West Papuan history are told entirely from the colonisers’ perspective,” contributing to a process of historical erasure that keeps Indonesia’s occupation and its consequences out of international view. Gerrard urges the world to “put West Papua back into history”—a call that resonates with the study’s documentation of ongoing land theft and displacement.
Human rights groups and scholars have repeatedly accused the Indonesian state of using military force to suppress Papuan self-determination and facilitate resource extraction. As Jacobin’s Ben Knobloch reported in 2021, “Indonesia’s repression hasn’t broken the West Papuan freedom struggle,” but it has resulted in widespread violence, mass displacement, and the deaths of hundreds of thousands of Papuans since the 1960s. The International Center on Nonviolent Conflict notes that West Papua’s decolonization was never completed, and that “the people of West Papua have the legal right to self-determination because the decolonisation process following Dutch rule was never completed.”
Csevár and Rugarli’s study underscores that the palm oil industry is now a central force in this ongoing conflict. The authors warn that unless global consumers and policymakers act, West Papua’s forests—and the cultures they sustain—will continue to be sacrificed for cheap palm oil. “The continued expansion of oil palm plantations in West Papua is inseparable from the broader colonial dynamics and the ongoing denial of Indigenous rights,” the study concludes.
As calls grow to boycott palm oil linked to deforestation and human rights abuses, Papuan leaders and their allies urge the international community to recognise the region’s history, support Indigenous land rights, and demand an end to the colonial exploitation of West Papua.
Original Paper: Greasing the wheels of colonialism: Palm oil industry in West Papua
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Abstract
This article explores the links between colonial conflict, palm oil extraction, and displacement of Indigenous communities in Indonesia’s Papua region (“West Papua”). In West Papua, Indigenous communities are systematically subjected to extractive violence and forced displacement, with large part of these incidents closely linked to the palm oil industry. Unsound practices of plantation development to satisfy demands of economic growth has led to an increased militarization of Indigenous lands with a particularly harmful impact on Papua women. West Papua’s colonial origins led to decades of military rule, underdevelopment, and political exclusion entrenching a power structure through violence that can only be sustained in continuing conditions of oppression. The palm oil industry functions within a predatory political economy where revenue-generating activity depends on inequality and vulnerability to violence. This article exposes the continuance of colonial mentality, in which an exploitative and deeply unequal economy is sustained to control wealth and resources. This not only fuels multiple forms of insecurities for Papua communities but also diminishes the importance of their traditional environmental knowledge for climate adaptation. Building on the concept of human security, we conceptualize the intersecting threats created by conflict, plantation development, ethnicity, and gender in West Papua as a humanitarian catastrophe, contributing to the development of a principled understanding of such harms that will ultimately disrupt the existing colonial order.
Introduction
While the palm oil sector continues to be a growing industry, it begs many questions and belies a range of controversies. As certain impacts of large-scale plantation development have by now become unavoidable, particularly on the regional and local levels, there is a growing need to understand the linkages between political and economic forces that are driving social conflict, extraction activities, and their impact on Indigenous communities. There is a growing body of evidence highlighting the various gender dimensions of the interaction between environmental issues and security (Detraz 2017, pp. 146–173; UN Environment Programme [UNEP] 2020; Geneva Centre for Security Sector Governance [DCAF] 2022). Access to, use of, and control of natural resources are well-known drivers of conflict and insecurity, which play out against the backdrop of a range of interrelating power structures and pre-existing structural inequalities impacting upon gender and ethnic relations as factors of social differentiation. The variety of forms in which environmental insecurity manifests is difficult to generalize, and the way in which it will interact with other forms of insecurity will greatly depend on the specific context and personal circumstances of women and men. With reference to the situation in West Papua, this article aims to highlight the inextricable links between the palm oil industry and racialized gender-based harms impacting historically oppressed communities. It seeks to demonstrate that contemporary legal and policy frameworks remain rooted in a colonial mentality and therefore are inherently incapable of addressing structural causes of such harms that are supported by the economic interests of the state.
One of the main characteristics of extractive activities on Indigenous lands is the presence of security forces, either state or private or both, to secure economic state interests in the region. Such practices of militarized extraction have a particularly harmful impact on Indigenous communities trying to defend their lands and resources (Human Rights Council [HRC] 2013). In West Papua, oil palm plantations and mining projects are routinely guarded by military forces, creating a widespread and systematically racist pattern of rights abuses targeting Indigenous Papuans (Csevár 2020, pp. 5–9). In fact, military repression against Indigenous communities opposing oil palm plantation development on their traditional lands is endemic across the Indonesian archipelago (Forest Peoples 2021). In the Philippines, legitimate objection to national development projects by Indigenous groups has led to the entrenchment of paramilitary units on traditional lands to violently suppress community opposition (Alternative Law Groups Inc et al. 2009, pp. 55–64). The decades-long campaign of “red-tagging” by the Philippine government, labeling Indigenous and human rights defenders as supporters of the communist insurgency, has created a narrative in which violent attacks against Indigenous Peoples are not only deemed tolerable but are in fact encouraged (Amnesty International 2021; International Commission of Jurists [ICJ] 2022). Similar patterns and issues are frequently reported across different regions (Global Witness 2023), with Indigenous Peoples systematically subjected to extractive violence, albeit with different degrees of intensity, both in the Global South and the Global North (Inter-American Commission on Human Rights [IACHR] 2015; Hitchcock 2019, para. 302; Nachet et al. 2021). Such practices have led to persistent patterns of environmental racism in the Global South, where environmental justice remains elusive due to the inherent male and white bias maintaining racial hierarchies at the expense of communities of color (Batur and Weber 2017; Falzon and Batur 2018), with a particularly harmful impact on Indigenous women. At the same time, environmental security threats greatly weaken women’s ability to cope with and adapt to climatic changes. This is particularly disturbing as environmental knowledge—traditionally created, held, and transmitted by Indigenous women—is crucial for climate change resilience (McGregor et al. 2020; Spencer et al. 2020; Climate Investment Funds [CIF] 2021; Mekonnen et al. 2021).
Despite disturbing patterns of violence, international response to these concerns has been slow, if not completely absent. International discourse remains embedded in outdated state-centric approaches to peace and security and is thus unable to provide an effective response to human suffering not associated with national security interests as a military matter (Chinkin and Kaldor 2017). Conceptions of human security, developed mainly by the United Nations Development Programme (UNDP 1994, 2022), continue to be downplayed in security narratives, and efforts to adapt international frameworks to interconnected layers of violence remain uneven and precarious. While frameworks such as environmental peacebuilding or the Women, Peace and Security (WPS) agenda promote human security, they remain rooted in the traditional mentality of a narrow understanding of security, which puts virtually exclusive emphasis on the security of the territory and capital of the state (Csevár 2021). The intersecting threats created by environmental pressures, gender and ethnicity, and traditional environmental knowledge systems are thus largely discounted, and the international security discourse continues to draw on Western traditions shaped by pervasive racial and cultural biases. It is such colonialist approaches that this article takes issue with. The central argument is that contemporary frameworks enable the continued colonial dispossession of Indigenous Peoples by the extractive industry, supporting an abnormal political economy in which revenue-generating activity depends on violence and coercion. It exposes how the palm oil industry continues to reproduce harmful colonial binaries (civilized vs. primitive) and how neoliberal demands of endless economic growth and security of capital dismiss, often violently, any Indigenous resistance to unsound and exclusionary extraction practices on traditional lands. Building on the concept of second-generation human security, we conceptualize the situation in West Papua as a humanitarian catastrophe, shifting the focus away from national security interest to local needs and priorities, blurring harmful binaries, and ultimately disrupting the existing colonial order.
Section 2 of this article starts with describing issues of internal colonialism and contested indigeneity in Southeast Asia. It then highlights the concept of second-generation human security, which has gained some attention in literature as a consequence of the inadequacy of contemporary frameworks to provide effective responses to situations of exacerbated conflict, and human suffering. This forms the conceptual basis for analysis in the following sections. Section 3 describes the palm oil industry in West Papua, highlighting its coloniality, which has created an exploitative and deeply unequal economy facilitating dispossession of and violence against Indigenous Papuans. Section 4 illustrates the intersectional harms experienced by Papua women as their traditional roles and knowledge are eroding as a consequence of the loss or degradation of their lands. Section 5 offers some concluding remarks.
Colonialism and Indigeneity: Gaps in Human Security Models
The post-WWII era of decolonization marked a shift towards denouncing colonialism. The right to self-determination was adopted in numerous United Nations (UN) instruments, serving as a foundational norm for the UN-led process of decolonization. While most of the territories under European colonial power have indeed achieved some measure of self-determination, the process of decolonization continues to be shaped by certain antimonies (Anghie 2004). Established and dominated by Western powers, UN primacy in decolonization efforts and post-colonial state-building has led to serious concerns as such an approach was thought to “simply change[d] the form of European hegemony, not its substance” (Otto 1996, p. 340), a process that entrenched power relations established during colonial times and thus contributing to continuing oppression of historically marginalized communities. Indeed, international law—largely a Eurocentric system (Bedjaoui 1985; Koskenniemi 2011)—was instrumental in applying decolonization to some situations of violent domination, but not to others. The “salt-water theory” was introduced to exclude Indigenous communities from decolonization efforts by establishing a binary system in which colonial domination was assumed to exist only between a European and non-European entity (Bennett 1978). Also known as the blue-water theory, this concept served to prevent a broad application of Chapter XI of the UN Charter on non-self-governing territories. Under this theory, decolonization efforts were applied only to geographically separate overseas territories, and thus excluded self-determination by native communities residing within the territory of UN member states (Ofuatey-Kodjoe 1977; Stavenhagen 1990, pp. 5–6).1 At the same time, the historical trajectory of indigeneity as a concept of international law tracks to some extent that of decolonization. Grounded in the peoples’ right to self-determination, and as a result of decades of tireless efforts by Indigenous representatives, Indigenous rights have gradually gained acceptance by the international community (Anaya 2004) and have been formally espoused by the General Assembly with the adoption of the UN Declaration on the Rights of Indigenous Peoples in 2007. This process too was however largely shaped by Western understandings of indigeneity centered around white settler colonial experiences on the American continents, Australia, and New Zealand (Muehlebach 2001; Merlan 2009). The prevalent UN standards of decolonization and indigeneity are therefore too narrow, largely ignoring ethnic and cultural differences within the borders of the newly independent states exposing traditionally marginalized communities to various forms of internal colonization.
Settler colonialism is best conceptualized as a structure rather than a singular historical event, underscoring its permanent, ongoing and systemic nature (Wolfe 1994, 96; Wolfe 1999, 2). Unlike other colonial formations, settler colonialism’s primary goal of elimination is not race but the expropriation of land. This process is perpetuated through various mechanisms, seeking to “destroy to replace” (Wolfe 2006, 388), which differs from genocide as it encompasses not only physical elimination but also cultural erasure, assimilation, and the systematic destruction of Indigenous identities, land fragmentation and a wide array of biocultural assimilation (O’Brien 2010). Settler colonial narratives actively erase Indigenous Peoples while memorializing them as relics of the past—perpetuating the myth of the “vanishing Indian” (Kēhaulani Kauanui 2016, 3) which serves as an ideological tool to deny Indigenous presence and rights, thereby legitimizing settler claims to land (O’Brien 2010). The colonization experiences in Southeast Asia, as well as that of several African nations, are distinct from this practice in several ways. In its most renowned work, Fanon (1963) provides a powerful analysis of colonial structures, pointing to the emergence of new post-colonial forms of imperialism and political distortions entrenching racialized forms of violence and leading to the continued exploitation of former colonies. Tracing colonial techniques and strategies, Casanova (2007) explains internal colonization as the dominance and exploitation of natives by natives. Indeed, the concept of internal colonization refers to the practice of racialized classification of minority ethnic groups as subordinate to the dominant ethnicity within the borders of a single state. Such “domestic subset of a larger colonial (or imperial) paradigm” (Chávez 2011, p. 786) bears on all social relations, including political and extractive violence. Southeast Asia is particularly suitable to illustrate the various patterns and harmful impacts of internal colonization on traditional communities, closely linked to a narrow understanding, or even non-existence, of indigeneity in the region. Post-colonial state forming in most Southeast Asian countries denied the existence of specific Indigenous groups on the territory, claiming that the concept “internationalist indigeneity” (Merlan 2009, p. 303), as developed within the UN system, is inherently linked to European domination through settler colonialism and therefore inapplicable to Southeast Asian territories, which did not experience significant European settlement. What has become known as the “Asian controversy” (Kingsbury 1998), a peculiar all-or-nothing approach to indigeneity, is a common feature in qualifying indigeneity in the region (Baird 2020).
While there are notable parallels with the patterns of classic European settler colonialism, the current neo-colonial administration in West Papua clearly exhibits methods of internal colonization as well. Indonesian settlers under the Dutch colonial administration became the post-colonial elite and ruling class, perpetuating colonial structures and systems after independence. Their position was further strengthened by a large-scale, government-sponsored migration from other parts of Indonesia in successive years, increasingly marginalizing Indigenous Papuans, reducing them to a minority and dispossessing them of their ancestral lands (Chauvel 2007; International Coalition for Papua [ICP] 2020, 168–175). Given Indonesia’s historically discriminatory policies toward ethnic minorities within its territory, internal colonization has thus emerged as the most prevalent political structure. As a result, the concept of indigeneity remains highly controversial in Indonesia, where the government has explicitly denied the applicability of international standards of indigeneity on its territory. Instead, it refers to “customary law societies,” which are thus seemingly deprived from the possibility of asserting their Indigenous rights to land and resources as a matter of international law (Permanent Mission of Indonesia 2022). Such approaches were challenged by Gray (1995, p. 35), who linked the existence of Indigenous communities to the notion of internal colonialism, asserting that they are “colonized peoples (. . .) who are prevented from controlling their own lives, resources, and cultures.” Indeed, despite initial rejections on the state level, native communities across Southeast Asia have increasingly invoked the concept of indigeneity as an attempt to redress long-standing ills and grievances concerning land use and cultural extinction, albeit with various degrees of success (Baird 2019). Indonesia’s despising position notwithstanding, local organizations in West Papua have embraced the concept and assert their identity as Indigenous on the international level (Franciscans International 2022).
There might not be much sense in making clear distinctions between settler and internal colonialism or internationalized and local standards of Indigenous identity. Beyond the definitions and labels we apply, colonialism in any form shows high levels of oppression and violent events targeting traditional communities, which continue to be perceived as inferior to those in power, their opposition to development and extractive activities on their lands viewed as disruptive to the existing hierarchical order established during colonial times. Indigenous peoples thus remain disproportionately vulnerable to colonial depredation and military violence, their social status and security deteriorating. As traditional approaches prioritize the political and economic security of the state at the expense of marginalized communities, the emergence of the human security concept showed a promising attempt to generate alternative responses to such pervasive forms of human insecurity. Since its inception with the UNDP in 1994, human security has generated significant academic discussion (Martin and Owen 2014). In any event, the concept was both welcomed and met with concern, regularly criticized for its lack of precision, which gave rise to various interpretations of its scope (Paris 2001). In its report, the Commission on Human Security (CHS 2003, p. 4) defined human security as “the vital core of all human lives in ways that enhance human freedoms and human fulfilment”; a “threshold approach” embracing both human rights and human development, which seemingly reconciled the debate surrounding the scope of human security (Owen 2004, 2014), referring to a set of minimum or basic standards to guarantee survival, livelihood and dignity.
A common understanding of a vital core of human security suggests a homogenous concept, which is of course not the case. What constitutes minimum conditions of tolerable livelihood and dignity, survival even, will largely depend on the prevalent gender dynamics and societal norms within the local community. Human security is thus highly contextual. There have been incremental, though sporadic attempts to implement the human security framework in global policy and legal tools. Within the environmental peacebuilding discourse studies tend to adopt a narrow focus and analyse the environment-security nexus based mainly on the potential of environmental issues to influence and aggravate armed conflict (Swain and Öjendal 2018). While the benefits of environmental peacebuilding are significant, Ide (2020) cautioned about its potential to generate harmful and exclusionary practices. Such practices result from discounting the linkage between environment, security and ethnic and gender equality, feeding into broader concerns about international law normalizing systemic forms of environmental violence (Cusato 2021). At the same time, these linkages are significantly marginalized in the WPS framework as well, which has so far ignored environmental factors as drivers of violence against women, and thus failing to adopt an intersectional human security approach (Csevár 2021; Yoshida and Céspedes-Báez 2021). Indeed, WPS implementation and knowledge production is heavily criticized by its whiteness, whereby Global South actors are generally viewed as mere recipients of norms developed by actors in the Global North (Haastrup and Hagen 2021; Henry 2021; Parashar 2019). In parallel, linking environmental concerns and security issues has gained more attention in global debates, which, however, fail to properly consider the gender and ethnicity dimensions of environmental security (HRC 2015; Detraz 2017, para. 16). As they privilege theories advanced by Western actors to understand environmental insecurity in the Global South, colonialist assumptions and biases remain inherent in these frameworks (Kashwan and Ribot 2021; Sultana 2022). Current human security frameworks thus fail to address the abusive ethnic, racial, and gender paradigm of conflict situations, which has given rise to calls for reinterpretation. Chinkin and Kaldor (2017, pp. 479–526) argued powerfully for the need of a “second-generation human security.” A new model which builds on the existing critique on human security, shifting the focus away from top-down solutions introduced by dominant powers to an effective adoption of bottom-up approaches prioritizing local knowledge and needs. They reconstruct human security as a strategy of resistance, where insecurity emanates from a specific context that is generated by interrelated factors such as gender or ethnicity. International intervention should be developed based on local priorities, aimed at assisting local people, rather than imposing pre-set structures designed to advance Western geo-political or economic agendas.
Adequate responses to long-standing and mostly unresolved colonial practices remain one of the key gaps in human security models. Contemporary approaches often suit the geo-political or economic agenda of the dominant powers, rather than the needs of affected communities. The current study understands second-generation human security as an important opportunity to reflect on the interactions of power structures such as colonialism, militarism, and resource extraction. There is an urgent need for the model to account for complex histories of political violence rooted in colonial encounters, elucidating how unsound practices of extraction on Indigenous lands create a predatory political economy reproducing harmful colonial binaries and thus entrenching inequality and vulnerability affecting traditional communities the most. The next section examines the palm oil industry in West Papua and its implications for Indigenous Papua communities.
Colonial Manifestations of the Palm Oil Industry
The palm oil industry in West Papua operates within the context of an ongoing political conflict rooted in the region’s colonial history. Amid global security concerns during the Cold War, Indonesia’s invasion and continued military action in West Papua forced the Netherlands, the colonial power at the time, into accepting a bilateral agreement which transferred control of West Papua to Indonesia after a brief period of UN administration (Agreement No. 6311, 1962). The promised act of self-determination2, the 1969 UN-supervised Act of Free Choice, was marred by coercive military tactics by Indonesian forces (UN 1969; UNSF Background). Following such a frustrated process of decolonization and West Papua’s forceful integration (Drooglever 2009), Indonesia maintains a military control over the territory, entrenching power relations established through violence and facilitating extractive practices associated with continuing insecurity stemming from ethnic and racial marginalization of native Papua communities. As the connections between colonial grievances, violent Indonesian rule and the extractive industry in West Papua were discussed elsewhere (Csevár 2020, 2021), the focus of this section is on highlighting current practice enabling the palm oil industry to treat Indigenous lands as “empty land” at the expense of Indigenous Papuans to satisfy neoliberal demands of endless economic growth.
Oil palm plantations across Indonesia are expanding at a rapid pace, solidifying its position as the world’s largest exporter of palm oil. Building on the already extensive exploitation in other regions, the Indonesian government has shifted its plantation development focus to West Papua by granting private companies with concessions for virtually unlimited period of time and ensuring their access to an area of millions of hectares, encompassing not only agricultural land, but also protected forests and Indigenous settlements (awasMIFEE! 2012; Wakker 2005, p. 20). Since the late twentieth century, oil palm plantations and associated infrastructure in West Papua have indeed proliferated on a massive scale (Gaveau et al. 2021). As the global demand for palm oil continues to intensify, its trading price is relatively low, promoting an economy of scale whereby producers can remain competitive only by maintaining small prices and providing high quantities of the commodity (Tandra et al. 2022), necessitating invasive agricultural methods, such as monocultures, to maximize production. Despite growing evidence on intercropping providing a more sustainable method for palm oil cultivation, already implemented by smallholder farmers (Slingerland et al. 2019), profit-driven large companies remain reluctant to adopt these practices; a disturbing status quo resulting from a rigged system of corruption in Indonesia (The Gecko Project 2018, 2020).
As planation development in West Papua has grown, so have socio-ecological concerns about Indonesian palm oil. The rapid growth of plantations is affected by large-scale conversion of forests and traditional lands resulting in significant environmental harm, loss of biodiversity, and Indigenous livelihoods (Adrianto, Komarudin, and Pacheco 2019; Susanti and Maryudi 2016; Runtuboi et al. 2020). The scale of deforestation and displacement driven by plantation development in West Papua is thus significant. Mega-projects such as the billion-dollar business “Tanah Merah” (The Gecko Project 2018, Prologue) or the “textbook land grab” (Ginting and Pye 2013, p. 161) Merauke Integrated Food and Energy Estate (MIFEE) destroys millions of hectares of rainforests and Indigenous lands. At the same time, they operate within the context of military oppression, with direct roots in colonial histories, where resource extraction activities are characterized by a “steady marginalisation of [I]ndigenous Papuans, with top-down projects imposed from outside, and often accompanied by the threat of, or the use of violence to enforce plans” (Marr 2011; see also Csevár 2020). West Papua’s political conflict and environmental crises are thus inextricably intertwined—spatial evidence gathered by INTERPRT, an independent project investigating environmental crimes, reveals a disturbing territorial convergence between state violence and ecological devastation driven by corporate interests, underscoring a direct territorial link between genocide and ecocide. Consequently, the landscape transformation is not merely emblematic of a political conflict but represents a tangible conflict eroding the land, soil, water, people, fauna, and flora extending over time and space across West Papua (Center for Creative Ecologies 2018).
The harmful impacts of “colonial-style large scale corporate monoculture” (Li 2018, p. 328) did not go unnoticed by Indonesia’s key trade partners. Becoming increasingly aware of the environmental and social issues attached to palm oil, the European Union (EU) sought to enforce higher sustainability standards in trade agreements by restricting its palm oil import (de Clerck and Harmono 2019; European Parliament 2020) and introducing Trade Sustainable Development (TSD) chapters in free-trade agreements (Nessel and Orbie 2022). While the EU urgently needs to reflect on the inherent coloniality within its own environmental policies (Almeida et al. 2023), such attempts to “green” investment and trade agreements are long overdue. Indeed, Bilateral Investment Treaties (BITs) and trade agreements prioritize nationalistic economic agendas to secure foreign investments in developing states to facilitate economic growth (Gonzalez and Mutua 2022, p. 150; Vandevelde 1998), and thus play a significant role in extractive violence enacted against Indigenous Peoples (HRC 2016; 2018, paras. 34–35; 2023, paras. 14, 21). In response to mounting socio-ecological concerns, Indonesia introduced the Indonesian Sustainable Palm Oil (ISPO) certification scheme, which it, however, failed to effectively implement (Putri et al. 2022). In West Papua, the Manokwari Declaration was adopted, aimed at boosting forest conservation through better monitoring of illegal logging by palm oil companies (Cámara-Leret et al. 2019). While these commitments appear ambitious, they merely create a veneer of legitimacy that shrouds ongoing racial-capitalist exploitation. Engaged in a systemic structure of greenwashing, major palm oil enterprises in Indonesia operate by maintaining a seemingly sustainable production under various certification schemes, providing them access to the EU market, while also engaging in a “shadow” practice of deforestation and violation of community rights, enabling the continuous expansion of plantations (Greenpeace Indonesia 2024; The Gecko Project 2024). Palm oil certification schemes are indeed often function in an exclusionary way, designed to benefit large enterprises and beyond the reach of smallholders (Saadun et al. 2018). In that sense, the current blue-print of “green” agreements and sustainability certification schemes are part of the problem, not the solution, entrenching rather than undoing colonial practices of Indigenous land dispossession and ecological destruction.
Unchecked processes of plantation development in West Papua have been largely enabled through the continuous subjugation of Indigenous Papua communities resulting in persistent rights violations stemming from land-grabbing practices. Such pervasive patterns of exploitation find their roots in colonial dynamics—land-grabbing practices have long been legitimized under the terra nullius principle, or “empty land,” historically invoked to justify the seizure of Indigenous territories, thereby erasing Indigenous presence and history in the process (Saito 2020). In contemporary practice, this is further shaped by racial capitalism, prioritizing the pursuit of economic profits at the expense of human, non-human, material, and natural resources (Gonzalez and Mutua 2022). While Indigenous communities have historically maintained a harmonious relationship with nature, living in interconnected and reciprocal ways with their lands and forests, the arrival of colonial forces in West Papua, first Dutch and then Indonesian, marked a significant shift, triggering the slow but steady erosion of Indigenous knowledge systems. Historically, Papuan tribes maintained stewardship over their land with territorial boundaries marked by natural elements like large trees, stones, or rivers. These boundaries were rarely written, rather preserved through oral topography—reflecting a deep interconnection with the environment and a profound wisdom. (Asia Justice and Rights [AJAR] 2021, pp.160–161). These traditions were disrupted by colonial forces imposing a model of linearly demarcated territories infused with racial connotations, as slow institutional violence facilitated the commodification of nature (Ahmed 2015; Gonzalez and Mutua 2022, pp. 147). To justify the displacement of Indigenous communities, racialized myths propagated the idea that Indigenous Peoples were inherently inferior, warlike savages incapable of properly managing the land (Gonzalez and Mutua 2022, pp. 146–147). In the context of West Papua, Eichhorn (2023, p. 996) introduced the term “industrial racism” to describe the dehumanization and racialization of Indigenous Papuans linked to resource extraction, orchestrated by the intermediary of the industrial colonizer and the “civilizing” colonial master, the Indonesian government. This structural model of racialized oppression in West Papua shares notable parallels with the fate of Black African diasporic communities. Indigenous Papuans have been discriminated for their “blackness” through the time of the Dutch colonization which relied on racial politics that placed them at the bottom of the colonial societal pyramid, while “native” Indonesians and Chinese were playing the role of colonial mediator (Budiardjo and Liong 1998, p. 4; Kusamaryati 2021). This racialized model of oppression kept its long-lasting nature, persisting in the industrial colonization and still executed today within the extractive industry (Chao 2021a; Eichhorn 2023).
The palm oil industry in Indonesia is intricately tied to the country’s capitalistic agenda, driven primarily by the pursuit of state economic profit and financial security. Plantation projects operate within structures of internal colonialism and racial capitalism, where government-sponsored land-grabs treat Indigenous territories as empty land and thus facilitate an exploitative and deeply unequal economy whereby revenue-generating activity depends on the continued dispossession of Papuan communities and concurrent violence. Massive scale deforestation and loss of traditional lands also erodes Indigenous knowledge and traditions, integral to the communities’ livelihood, dignity, and survival. To fully comprehend such manifestations of culturally specific colonial violence, the next section will address the intersectional harms generated by the interplay between race and gender.
Intersectional Harms in West Papua
Embedded in Black feminism and critical race theory, the term intersectionality was coined by Crenshaw (1989) to describe the unique experiences of African American women who grappled with intersecting oppressions within the feminist movement. The term intersectionality is intended to recognize that individuals harbor multiple intersecting identities, such as class, gender, ethnicity, religion, and sexuality, among others (Davis 2008; Cho et al. 2013; Kaijser and Kron-Sell 2014). These identities profoundly shape their experiences and interact dynamically, exposing them to varying forms and layers of oppression or privileges. It is imperative to not only center the experiences and identity construction of those positioned at these intersections, but also to scrutinize how social, political, economic, and interpersonal inequalities are constructed and perpetuated (Collins 2022). Indeed, May (2015) expands upon this analytical paradigm by framing it as a “matrix of oppression”; the juncture where various experiences intersect. Ultimately, embracing intersectional perspectives requires holistic, open, and dynamic “matrix thinking.”
The externalization of costs stemming from the ecological devastation and socio-political insecurity in West Papua is spread unequally among various groups in society. Race and ethnicity are not the only drivers of insecurity; gender is another. As racialized expansion of palm oil monocultures continues, Indigenous Papuan women shoulder a disproportionate burden of environmental devastation and land dispossession as their traditional roles as community caregivers and environmental stewards are deeply intertwined with their reliance on forests and gardens (AJAR 2019, 2021). Traditionally, Papua women keep small farm plots adjacent to their houses to grow traditional food staples and harvest medicinal plants (Kadir and Mahadika 2019; Kadir 2022, Katmo 2016). They cultivate extensive knowledge of their local environments, cherish and care for the forests so that nature will provide them with a sustainable source of nutrition. Such practices thus constitute the source of traditional knowledge centralizing biodiversity, making Indigenous women the guardians of the ecosystem, as well as the cultural heritage of their communities (Mies and Shiva 1993, pp. 164–173). Despite the undeniable centrality of women in agricultural and ecological systems, Indigenous women generally fall in the “gender gap” in land access, as they have no decision-making and ownership rights over the lands they cultivate (Food and Agriculture Organization [FAO] 2018). In addition to government-sponsored industrial land-grabs, testimonies of Papuan women highlight further loss of access to their gardens when these are sold by male family members to the Indonesian government for the expansion of palm oil monocultures (AJAR 2019). This has a deeply detrimental impact on women’s health and well-being, further amplified by plantation-induced ecological degradation and diminished control over traditional resources.
Displacement not only imperils Papuan communities’ means of sustenance, but also threatens their sense of identity and cultural heritage. Papuan women have emphasized the vital role of sustenance and conservation practices in nurturing their innate connection to nature (Malinda 2021; Pusaka 2022). Commonly referred to as “Mother Earth” in metaphorical language, the land carries the feminine energy, which women nurture in their daily practices (Ortner 1972). Papua Indigenous philosophy encapsulates this profound bond with the idiomatic expression “Land is Mama” (Malinda 2021). The gathering and processing of traditional food staples carry profound social and communal significance, serving as rituals through which Indigenous women reaffirm their bonds with one another and cultivate reciprocity with nature, encapsulating the notion of “mutuality of being” (Ellen 2006; Chao 2020). The sense of belonging among Papuan women is interfered with by physical and sexual violence perpetrated by Indonesian forces as tools of domination, aimed at maintaining control over women’s agency and facilitating land grabbing (Csevár 2021). These injustices result in intergenerational stigmatization, which corrodes community ties and exposes women to increased discrimination, pushing them further into a cycle of poverty and marginalization. As the sense of identity and cultural heritage is undermined, a colonial agenda of domination and exploitation takes precedence, leading to catastrophic consequences for the long-term survival of ecosystems. In Maibo, women explained how large-scale logging destroyed the rivers, serving as the main water source of communities, leaving the land barren with no attempt at reforestation. Unsound logging practices also created a dependency on new seeds and chemical fertilizers, perpetuating the cycle of pollution and loss of biodiversity (AJAR 2019). In the Marind region, Indigenous women associate palm oil plantation with insatiable greed: “Oil palm is always hungry for more land and more water, […] it devours everything in its path—the trees, the cassowaries, the rivers. It does not think about what amay need to thrive. It does not care about the wellbeing of others—the plants, the animals, or us Marind” (Chao 2021b, p. 19). Displacement and alterations in landscapes play significant roles in the decline of wild foods and agrobiodiversity, thus influencing changes in dietary habits (Broegaard et al. 2017; Ickowitz et al. 2021). In the Merauke region, Papuan women have reported a marked decrease in the consumption of wild foods, notably sago and tubers—integral components of their diets known for providing sustained energy essential for lengthy hunting expeditions by men and for ensuring the health of women during childbirth. The harvesting of sago now entails longer walking distances compared to a couple of decades ago (Purwestri et al. 2019; Chao 2020). Due to the heightened reliance on processed foods supplied by transmigrants and the heavy presence of chemical fertilizers, high rates of malnutrition are found, with Indigenous women bearing particularly detrimental health impacts (AJAR 2019).
Conflict over land thus becomes recurrent both between state and community, as well as within communities exacerbating the risk of domestic violence. In all these instances, women have two major relationships to navigate: with the security forces present in the region and their personal relationships with their community and family. The interaction between these two creates a multi-layered insecurity for women, created by the matrix of militarized extraction, land dispossession, and the prevalent gender dynamics and societal norms within the local community. Papua women’s relationship with security forces, and the authorities whose economic interests they are protecting is closely linked to ethnicity or race, reinforcing violent discriminatory behaviors introduced during colonial times. Under the oppressive Indonesian regime, with the sole aim to maximize profit at the expense of local communities, Papuans are perceived as inferior to those in power, silenced when opposed to foreign investments and resource extraction on their lands. Indigenous women are disproportionately vulnerable to military violence in these situations, as gender-based violence is employed as a tactic to disrupt the community. At the same time, such practices enhance the possibility of domestic violence against women as a result of social stigmatization and the break-down of traditional gender structures, and thus have a detrimental impact on women’s personal relationships with their families. Domestic tensions are further accentuated by the loss of lands and resources, which makes women unable to carry out their traditional gender-based roles within the community. The changing climate aggravates these challenges. The intersectional harms greatly weaken women’s ability to cope with and adapt to environmental changes. This is particularly disturbing as environmental knowledge held by Indigenous women is crucial for climate change resilience (Jessen. et al. 2021). Their physical and spiritual connection with their traditional lands results in excellent observation and interpretation of changes to the environment. Indigenous practices in response to environmental challenges thus suggest proven adaptation methods. Continued land dispossession and displacement, however, lead to the loss of traditional environmental knowledge.
Conclusion
The outcome of decolonization as a matter of international law notwithstanding, West Papua’s forceful integration into Indonesia reproduced colonial structures intensifying local experiences of violent oppression. The environmental challenges faced by Indigenous Papuans, particularly women, are tightly linked to political, social, and economic norms rooted in colonial legacies; the manifestation of racial-capitalist exploitation reveals the inherent coloniality in the Indonesian palm oil industry. As oil palm plantations increasingly encroach on Indigenous lands, the ongoing presence of military forces not only pose risks to the survival of Indigenous communities, but also exacerbate community-level gender disparities by maintaining colonial power differentials. Within Papuan Indigenous communities, power structures and societal expectations heavily influence gender-based roles and resource access and, as a consequence, increase women’s exposure to various levels and forms of insecurity while also disempowering them as drivers of change, discounting the importance of their environmental knowledge in climate adaptation. The entrenched patriarchal dynamics subject Indigenous women to compounded vulnerabilities, exacerbated by the pervasive state of political and environmental insecurity in the region. Despite growing empirical evidence in ecofeminist discourse linking women’s marginalization with environmental destruction (Mellor 1981; Mies and Shiva 1993, pp. 164–165; Shiva 1988), the mainstream approach to environmental security remains ethnic and gender blind. Hence, addressing the complex challenges in West Papua necessitates an intersectional perspective, one that recognizes the interplay between environmental, racial, and gender factors that shape the experiences of Indigenous women.
Contemporary human security models remain reluctant to address structural causes of violence that are supported by the geo-political and economic interests of the state. The use of racialized extractive violence remains widespread, utilized to reinforce a hold on traditional communities with the aim to compel them to comply with development narratives. Such pervasive patterns of extractive violence feed into long-standing colonial structures of dispossession and displacement. Historically oppressed, Indigenous Peoples continue to be locked into a highly racialized classification of disposability, their presence deemed incompatible with extraction strategies drawing on Western tradition of thoughts. Conflict over land remains at the heart of extractive violence, where the state’s economic interest facilitates corporate practices in expropriation of Indigenous lands and resources. Moving towards a second-generation human security, there is an urgent need to deconstruct existing models and to develop alternative intersectional approaches to pervasive forms of human suffering in the name of economic development. New models must prioritize local experiences providing traditional communities with a right to resist oppressive regimes that operate at the matrix of colonialism, racial capitalism and ethnic, and cultural biases. Second-generation human security thus needs to critically examine and reflect on the ongoing complex ramifications of colonial legacies, contributing to a principled understanding of and sharper focus on racialized extractive violence enacted against historically marginalized groups.
Conflict of Interests
The authors declare no conflict of interests.
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
ENDS
Further Information
Benny Wenda: The Permanent People’s Tribunal proves that West Papua needs freedom. (2024, December 9). Free West Papua Campaign. https://www.freewestpapua.org/2024/12/09/benny-wenda-the-permanent-peoples-tribunal-proves-that-west-papua-needs-freedom/
Chauvel, R (2017) Self-determination and rights abuses: Papua petitions the UN. Indonesia at Melbourne University. https://indonesiaatmelbourne.unimelb.edu.au/self-determination-and-rights-abuses-papua-petitions-the-un/
Csevár, S., & Rugarli, Y. (2025, Apr 26). Greasing the wheels of colonialism: Palm oil industry in West Papua. Global Studies Quarterly, 5(2), Article ksaf026. https://doi.org/10.1093/isagsq/ksaf026
Gerrard, D. (2024, Nov 22). Putting West Papua back into history. Office of Benny Wenda. https://www.bennywenda.org/2024/putting-west-papua-back-into-history/
Harrison, K. (2024, May 16). Oil palm plantations drive alarming environmental change in West Papua’s rainforests. Environment + Energy Leader. https://www.environmentenergyleader.com/stories/oil-palm-plantations-drive-alarming-environmental-change-in-west-papuas-rainforests,1329
Knobloch, B. (2021, January 12). Indonesia’s repression hasn’t broken the West Papuan freedom struggle. Jacobin. https://jacobin.com/2021/01/indonesia-west-papua-colonialism-occupation
MacLeod, J. (2021). The struggle for self-determination in West Papua (1969–present). International Center on Nonviolent Conflict. https://www.nonviolent-conflict.org/struggle-self-determination-west-papua-1969-present/
(n.d) Indigenous land rights under threat – the impact of palm oil expansion in Papua. Human Rights Monitor. https://humanrightsmonitor.org/news/indigenous-land-rights-under-threat-the-impact-of-palm-oil-expansion-in-papua/
Papua conflict. (n.d.). In Wikipedia. Retrieved June 14, 2025, from https://en.wikipedia.org/wiki/Papua_conflict
West Papua accelerates issuance of sustainable palm oil regulation. (2025, March 19). Palm Oil Magazine. https://www.palmoilmagazine.com/regulation/2025/03/19/west-papua-accelerates-issuance-of-sustainable-palm-oil-regulation/
West Papua and the right to self determination under international law – Melinda Janki. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-and-the-right-to-self-determination-under-international-law-melinda-janki
‘West Papua has no future in Indonesia’: Chairman Wenda’s Speech. (n.d.). United Liberation Movement for West Papua. https://www.ulmwp.org/west-papua-has-no-future-in-indonesia-chairman-wendas-speech
Read more about human rights abuses and child slavery in the palm oil industry
Palm Oil Workers Expose Industry Practices Resembling Colonialism
Palm Oil Workers Expose Industry Practices Resembling Colonialism | A coalition of palm oil workers in Indonesia has unveiled industry practices that mirror colonial exploitation, including land grabbing, poor working conditions, and environmental…
Papua’s ‘Empty Lands’: A Dangerous Myth Displacing Indigenous Peoples
In #WestPapua, on illegally colonised and disputed land taken by violence from Melanesian Indigenous peoples last century by Indonesian forces, authorities label indigenous lands as “empty”. This is done in order to justify…
Research: Palm Oil Plantations Threaten Indigenous Waterways
Research: Palm Oil Plantations Threaten Indigenous Waterways | A study by the University of Massachusetts Amherst reveals that the expansion of oil palm plantations in West Papua’s Kais River watershed has significantly degraded…
New Research: Indigenous Communities Reduce Amazon Deforestation by 83%”
Although #deforestation rates in the Brazilian #Amazon have halved, this globally critical biome is still losing more than 5,000km² every year. That’s an area three times larger than Greater London. By combining satellite…
Concerns Mount Over Palm Oil Expansion in Nagaland
Concerns Mount Over Palm Oil Expansion in Nagaland | The Nagaland Climate Change Adaptation Forum (NCCAF) has raised grave concerns about the environmental and social impacts of expanding palm oil plantations in the…
Load more posts
Something went wrong. Please refresh the page and/or try again.
Take Action in Five Ways
1. Join the #Boycott4Wildlife on social media and subscribe to stay in the loop: Share posts from this website to your own network on Twitter, Mastadon, Instagram, Facebook and Youtube using the hashtags #Boycottpalmoil #Boycott4Wildlife.
Enter your email address
Sign Up
Join 1,395 other subscribers2. Contribute stories: Academics, conservationists, scientists, indigenous rights advocates and animal rights advocates working to expose the corruption of the palm oil industry or to save animals can contribute stories to the website.
Mel Lumby: Dedicated Devotee to Borneo’s Living Beings
Anthropologist and Author Dr Sophie Chao
Health Physician Dr Evan Allen
The World’s Most Loved Cup: A Social, Ethical & Environmental History of Coffee by Aviary Doert
How do we stop the world’s ecosystems from going into a death spiral? A #SteadyState Economy
3. Supermarket sleuthing: Next time you’re in the supermarket, take photos of products containing palm oil. Share these to social media along with the hashtags to call out the greenwashing and ecocide of the brands who use palm oil. You can also take photos of palm oil free products and congratulate brands when they go palm oil free.
https://twitter.com/CuriousApe4/status/1526136783557529600?s=20
https://twitter.com/PhillDixon1/status/1749010345555788144?s=20
https://twitter.com/mugabe139/status/1678027567977078784?s=20
4. Take to the streets: Get in touch with Palm Oil Detectives to find out more.
5. Donate: Make a one-off or monthly donation to Palm Oil Detectives as a way of saying thank you and to help pay for ongoing running costs of the website and social media campaigns. Donate here
Pledge your support#BoycottPalmOil #Boycott4wildlife #BoycottPalmOil #childLabour #childSlavery #colonial #colonialism #colonisation #deforestation #ecocide #FreeWestPapua #humanRights #indigenous #indigenousRights #landRights #landgrabbing #Melanesian #PalmOil #palmoil #Papua #PapuaNewGuinea #PapuaMerdeka #Papuan #slavery #study #violence #WestPapua #WestPapua
-
I was raised with the Our Father and now honour the Allfather. From Nailed God to Blind God. From dry dogma to the rich lore of my ancestors whose hearts continue to beat with mine. Whose whispers summoned me since my earliest memories. Whose stories wrote the preface to my own.
#pagan #paganism #norsepagan #heathen #writer #writing #spiritualjourney #OldWays #ancestors #witchcraft #neopagan
-
Neon Clash: Echoes of the Lost Review (Nintendo Switch)
Release Date: December 25, 2025 (North America)
Developers: Voltage Inc.
Publishers: Voltage Inc.
Platforms: Nintendo Switch
ESRB Rating: T (Teen)STORY
Kumyo: The land of neon lights and fleeting pleasures.
A land where if you don’t step on others to get to the top, you’ll only sink to the bottom. Effort means nothing. Charity? Forget about it.
Kroa is an underground courier at the bottom of the barrel. In order to survive life in Kumyo, the youth have turned to the mafia life to fight for power. The mafia is a violent criminal organization shunned by the public. However, there was one family both respected by fellow mafioso, and adored by the general public.
Their name was the Liu family.
11 years ago, the Liu family was exterminated.But once the sole surviving member, Gante Lowd, crosses paths with the rightful heir, Liu Kroa, the wheel of fate begins to turn once more.
ART AND MUSIC
Director:Ichika ShiinaArtist:Takao (Overall character design), Kuroyoki(Chibi)BG Artist:Studio COCOLOScenario:Ririka YoshimuraOST:Shihoko Hirata (OP & ED theme, lyrics)BGM/Soundtrack:Shunsuke Tsuchiya (BGM, OP Composer)Concept, Producer:Satoshi NoharaI love Neon Clash’s overall visual aesthetic. The artwork is beyond beautiful and I am completely enamored with the game’s art style. The CGs especially, are insanely pretty! All the while being very emotional and very impactful! On top of that, the LIs have multiple sprite variations, and their outfits are really stunning. We have none other than the Japanese illustrator, Takao to thank for all of Neon Clash’s gorgeous glory, which appears to be their first full otome game project. I sincerely hope they’ll have more otome projects in the future because their art style to me, is crazy gorgeous!
As for the game’s staff, the writing team is led by Ririka Yoshimura, who is widely known for also being the lead scenario writer for Cupid Parasite and Despera Drops. The game’s overall director is Ichika Shina, an in-house director for Voltage Inc.
Neon Clash: Echoes of the Lost also has one of the most banger OPs this year. The OP theme, Shangri-La, was by far one of my favorite otome OST of 2025. I also really enjoyed how vibrant the BGMs are in this game; I think they mesh pretty well with the neon Chinese aesthetic of this title, which I’m really loving btw. The game’s BGMs are by Shunsuke Tsuchiya of Procyon Studio, who also composed for Even if Tempest, Black Wolves Saga, KgK, and a few other otome game OSTs in the past.
Voice Acting
Yuichiro Umehara as “Gante Lowd” – Alfred (Mistonia’s Hope), Paschalia (Radiant Tale), Serge (Genso Manege), Kohei Minato (Sympathy Kiss), Benkei (Birushana), Canus Espada (Café Enchanté), Enishi (Jack Jeanne), Demento (Period Cube), Shingen Takeda (IkeSen), Sage (Nekopara Catboys Paradise), Rain (Shiro to Kuro no Alice), Oochidori (Touken Ranbu)
Shunichi Toki as “Sun Maslo” – Hibiki (9RIP), Dahut (Virche Evermore), Leo (Piofiore), Yakumo (Dairoku), Hibie (Winters Wish), Matsui Go (Touken Ranbu), Mousse Atlas (IkeRev), Yuki Rurikawa (A3!)
Jun Fukuyama as “Sodyk Mun” – Ascot (Mistonia’s Hope), Karatachi (Illusion of Itehari), Mizuchi (Hana Awase), Tomomori (Birushana), Vyn Richter (Tears of Themis), Mozu (BUSTFELLOWS), Goro Fujita (Meiji Tokyo Renka), Liberta (Arcana Famiglia), Rin (Togainu no Chi), Aido (Vampire Knight), Tokiwa Etsuya (Dairoku), Goke Kanimitsu (Touken Ranbu)
Ryota Suzuki as “Zhang Hiyok” – Lucas (Mistonia’s Hope), Ash (Despera Drops), Koyo (9RIP), Ginnosuke (Him, the Smile and bloom), Yona (Tengoku Struggle), Kiito Minorikawa (Jack Jeanne), Trey Clover (TWST), Ink (Gunka Haita Neko), Caster (FGO), Mizuro Tamaki (Tokyo Ghoul)
Takeo Otsuka as “Mazho Meqrin” – Jinshi (The Apothecary Diaries), Elbert Greetia (IkeVil), Sunday (HSR), Luke (Chaos Zero Nightmare), Miyabi (UN:Logical), Katsu (Shinjuku Rashoumon), Yuen Hu (Shinjuku Soumei), Kanata (Angelique Lumenarise), Remnan (Gnosia), Joshua Rosfield (FF16)
Yusuke Kobayashi as “Shelby Zhiho” – Flynn (The Red Bell’s Lament), Tomonari (Winters Wish), Hira (Dairoku), Byleth (FE Engage, 3H), Shinano Toushiro (Touken Ranbu), Suwon (Yona of the Dawn), Yuli Norbert (MidCin), Manai Tomoki (Sweet Clown), Xavier (Love and Deepspace), Ugetso (Utakata no Uchronia), Kiyoshi Kurotani (Persona 5), Senku Ishigami (Dr. Stone)
Hana Shimano as “Shelby Zhia” – Himari Kino (Whisper Me a Love Song), Mako Kawai (Food for the Soul)
Kazuyuki Okitsu as “Yuan Gonglu” – Ankou (Virche Evermore), Yoji Kobase (Sympathy Kiss), Atsushi Daikoku (B-PROJECT), Tsukuyomi (Olympia Soiree), Epilogi (Café Enchanté), Hachisuka Kotetsu (Touken Ranbu), Dante (Jack Jeanne), Ray (EPHEMERAL), Kuya (NU Carnival), Kyrie (Ozmafia!!), Keith Knight (Iris School of Wizardry)
Shinnosuke Tachibana as “Shao Feng” – Himeutsugi (Hana Awase), Seiya (9RIP), Koizumi Yakumo (Meiji Tokyo Renka), Camu (Despera Drops), Xiaolei (Battlefield Waltz), Henri (Piofiore), White Mask (Bad Apple Wars), Kousei (Ayakashi Koi Gikyoku), William Rex (IkeVil), Koryu Kagemitsu (Touken Ranbu), Rafayel (Love and Deepspace)
Eiji Takeuchi as “R” – Riley Randolph (Mistonia’s Hope), Hitoya Amaguni (Hypnosis Mic), Sumio (Yatagarasu: The Raven Does Not Choose Its Master), Rafa (Borderlands 4), Hide (Nioh 2), Nobutaka Osanai (Tokyo Revengers), Takefumi Kawada (The Devil is a Part-timer)
Kazuhiro Yoshimura as “Xiadun Jue” – Shioji (Illusion of Itehari), Oleander (The Red Bell’s Lament), Alest (Radiant Tale), Minegeshi (Collar x Malice), Ten (Cafe Enchante), Maki (Side Kicks!), Souji Kamishiro (Suika Niritsu), Pepe (Bustafellows)
Haruki Ishiya as “Yunzi Yulong” – Toichi Nagayama (Jack Jeanne), Jiro (Hypnosis Mic), Roger Ward (Metaphor: ReFantazio), Toru (Slow Damage), Louis (FE Engage), Sebek Zigvolt (TWST), Makoto Shizuo (Prince of Stride), Haku (Gunka o Haita Neko), Mikado (On Air!)
Taishi Murata as “Kyochu Yona” – Kaina (Olympia Soire), Idaeus Glodell (Metaphor: ReFantazio), Tokugawa Iemitsu (Ken ga Kimi), Takeshi Efuku (Prince of Stride), Seth Hyde (IkePri),
CAST AND CHARACTERS
With Neon Clash being AmuLit’s third otome console game installment, it has become clearer to me that the studio really does have its own distinct narrative formula. If you’ve played their previous two titles, Even if Tempest and The Red Bell’s Lament, you’ll notice a similar structure shared with Neon Clash, where in the story progresses in a largely linear fashion, and the romance endings only unlock after the main story has been cleared.
That said, this title does not have any branching individual routes in the way conventional console otome games do. Instead, the romance endings only become available after you’ve completed the TRUE Ending of the game. Each chapter has the heroine spending time with a specific love interest:
- Chapter 2: Lowd
- Chapter 3: Maslo
- Chapter 4: Mun
- Chapter 5: Hiyok
- Chapter 6: is the final chapter that wraps up the story and leads into the endings.
In a way, this format kinda plays out similarly to how Chinese mobile otome games structure their stories (think Tears of Themis, LaDs, MLQC, etc.), where there’s one overarching main story and each chapter is dedicated to a particular love interest.
As for how the story benefits from this type of formula, it certainly depends on the kind of narrative the writers present in the main game. Personally, I wasn’t a fan of how it played out in The Red Bell’s Lament, but I did enjoy the same formula in Even if Tempest. With Neon Clash, I think this approach works well here too, especially given how impressively fast-paced and eventful the main story is. I’ll save more of my detailed thoughts for my “overall impressions” section below, so please keep reading!😁
Walkthroughs:
Note: The CGs shown below are promotional images for the game, Neon Clash: Echoes of the Lost. All spoiler-related content in this review will be hidden behind a spoiler drop-down, that you can choose to view at your own discretion.
⬇️ Click to view Content Warnings Violence, gun violence, public shooting, murder, mass murder, death, blood, decapitation, discrimination against other nationalities, class system, marginalization, poverty, sexual assault, manipulation, gaslighting, drug abuse, drug addiction, kidnapping, abduction, alcohol abuse.GANTE LOWD
- god bless the hot loyal mafioso priest 🙏📿
- Lowd in a nutshell… 🤭🤭🤭
A mafioso through and through who was adopted and raised by the original Liu family. He works as a priest in a church in Taozhe, with hopes to one day rebuild the Liu family.
I love Lowd! And Umehara seems to have nailed this character down to a T. What a perfect match! Lowd also became one of my fav LIs in the game, and one I’ll probably think of fondly from now on.🥺 He was such a great character and love interest. The man stayed steadfast and loyal until the very end. It actually hurts how unwavering his devotion to the heroine is.😭 Through all the hardships, he remained by her side, for better or worse. I really don’t have any qualms or complaints about this LI.
After finishing all the romance endings in this title, I also think Lowd had the best romantic relationship with Kroa. Personally, I found their chemistry as a couple the most convincing and satisfying. I’m still brainrotting over his romance ending as we speak! I needed more chapters!
⬇️ SpoilersOH MAAAHH LOWWWD!🥵🥵🥵 I am down bad for this man.
I think out of everyone’s romance endings, Lowd’s felt the most natural and intimate. And perhaps this is because of how closely he and Kroa bonded during Chapter Two. It was also the only chapter where the heroine openly admits that she’s in love with someone before entrusting her feelings to her gun, Dilu. While she does something similar with the other LIs, she usually refers to those emotions as “budding feelings.” With Lowd, however, she literally jumped in front of a bullet for this man.
With Dilu nullifying at the end, it makes sense that the most impactful “romantic” feelings she carries are tied to Lowd. After all, he was the very first man she ever developed genuine feelings for. And let’s be real, among everyone Lowd was the one who remained steadfastly by her side the entire time. He never strayed, never did anything to hurt her (whether intentionally or accidentally), never manipulated her, and never forced her feelings. He was also never intrusive, and consistently respected her both as a woman and as the head of the Liu family.
Also, the love endings were all so random, dumb, and silly…but I absolutely ate all the fluff up. After everything they’ve been through, they deserve to just lay back and be dumb and silly for once. 😭
On a different note, I was reading Umechan’s commentary about Lowd, and was kinda shocked that he’s also a Romance of the 3Kingdoms nerd and was even basing Lowd’s character on Guan Yu from the series. He mustve felt giddy having to voice a character inspired by his own fav character from the show.lol So that was a nice little fun fact. I also felt like he did such an amazing job as Lowd, and I really couldn’t imagine anyone more suitable for the role.
SUN MASLO
- not a shota 👀😏🤭
- when that maslo beat drops…
Maslo is the boss of a small-time mafia from the countryside. He’s a friendly guy, and the last sort of person you’d expect to be leading a criminal organization. Aside from being part of the mob, he’s active as a popular DJ and song-writer.
Oh my beautiful pink boy! I am also down bad for Maslo… him, his character design and his designated BGM. (laughs) 🤣 Sometimes I intentionally leave the game idle just to listen to his dj vice track, lmao. But on a more serious note, Maslo was a really interesting character, no? And I can’t help but feel like the game could have done so much more with him if he had a proper individual route. In fact, this applies to all of the LIs. There was just so much untapped potential for us to explore more of them in greater depth, if their routes were longer.
Maslo and Kroa’s interactions in chapter three, I have also really enjoyed,🥹and his romance ending had one of the most beautiful CGs in the game. Although, I have to say, it’s his sad ending that completely cemented him as my new oshi.👀
⬇️ SpoilersI just feel like the writers probably had Maslo’s route skeletally structured around him being the designated yandere of the story. However, because of the game’s linear storyline, they scrapped this off and held back! My poor boy! 😭 I really think he didn’t get to shine as much as he deserved because of “plot”. As much as I’m enjoying the game overall, this is kind of the downside of games having linear plotlines; the character depth usually gets shoehorned.
Regardless, I still absolutely love Maslo. I was a bit miffed that his romance ending felt like an exposition dump of his backstory, but that beautiful kiss CG under the sakura tree compensated for it, so I guess its’ all good.(cackles) 😂 I also wanted to get a spicy CG of him and Kroa, making out backstage of his club and I can’t help but feel like we were really robbed of that visually!😭😭😭 His happy end was the only one that did not get a “bed ending” lmao although his sad ending compensated for that!😂 PLS I NEED A FANDISK! I BEG!
SODYK MUN
- the cleavage is doing crimes
- manipulation never looked this good
The boss of a huge mafia, Mun is considered the only one capable of competing with Biying. The public knows him as the young president of a big company, thanks to his many media appearances. Mun’s natural charisma tends to win him a lot of admirers.
Oh, Sodyk Mun… the man that you are… This is yet another straight-up “I can fix him” FukuJun character fresh outa the oven! Damn, what a smooooth guy. I was grinning the whole time playing Mun’s chapter (Chapter 4) in the game. The dude was just seductive, entrancing, smooth like butter. Though, I have to admit, playing his chapter also made me really nervous. It’s one of those instances where everything feels so right, but you can’t shake the feeling that something is… just off. Ha!🤣🤣🤣
I think Mun’s chapter was probably my favorite in the story. I can’t even allow myself to put the game down, his persuasive nature was literally working its way like cancer. The way his character was written, and how Fukuyama played this out was chef kiss, I have no words! I think Mun is going to be a fan favorite because, man oh man, how could anyone resist being completely swayed by this guy?
⬇️ SpoilersThe instant Mun suggested segregation with his class system BS, alarm bells started ringing in my head from all directions. My dude, NO!😭 How could anyone think segregation was a good idea? Even if he was preaching that it was the “best way” to maintain order in Kumyo, NO, NO, NO!!
Mun’s chapter I have to say was probably the one I had enjoyed the most because you can clearly see how deceptive and exceedingly manipulative he is, and I loved how vulnerable Kroa was here as well. She knew the man was making her dance around his palm, but she bit into the trap anyway. Her realization later that something was seriously wrong and that she needed to break free before Mun completely devours her whole and successfully makes her his pawn was such a good story climax.
I also loved the part where she starts noticing herself becoming like Mun while interacting with the Liu capos, and it takes Rin confronting her to snap her back to reality and see Mun’s true colors. That scene was absolutely peak!
If you think about it, Mun was the most dangerous and formidable enemy of the Liu family. The dude was a master manipulator! He manipulated everyone around him: his capos, the entire Sodyk family, the government officials in Kumyo, the police, and law enforcement. They all really believed he was the righteous man he made himself out to be. He even manipulated R, sending him to an early grave, and Zhiho, who ended up betraying the heroine and throwing a wrench into their infiltration plan.
On a side note, I can’t help but think that Mun and Kroa’s dynamic leans into the “lovers to enemies” trope where they start off as close, almost like lovers, and then fate throws them at each other’s throats. I’m really loving this trope in otome games lately! I usually only see it in reverse harem manga/manhwas so having this here was a nice touch.
ZHANG HIYOK
- resident himbo genki🥺
- golden retriever energy
A gangster from Taozhe. Hiyok is determined to protect the same Taozhe he was born and raised in, but in reality, his gang was only capable of recklessly, but unsuccessfully lashing back against the Zhuo family. When he downs a particularly strong alcohol, he becomes a whole different person, capable of taking down multiple men at once.
This game is now making a hako-oshi, because I also love Hiyok. The first time you’ll meet him, you can immediately sense just how precious and likable he is.🥺 Hiyok is another trusted and sworn comrade of our heroine, Kroa. Like Lowd, he is incredibly loyal and one of the Liu family’s strongest fighters. I’m a tad wistful though that his chapter only half-focused on him, especially since his final volumes were already converging with the main plot and heading toward the finale. I guess I just needed more fluff with this himbo.😭 On a different note, I wasn’t expecting his bad ending to turn out the way it did…but I kind of liked it. 😳👉👈
⬇️ SpoilersHe also keeps a diary! What a precious boy!😭
Kroa’s worries about Hiyok losing his feelings for her felt a bit anticlimactic, because in the end, he never really lost it. It was also pretty easy for her to win him back given Hiyok has always been fond of her. He even had a crush on her the first time they met.Still and all, I absolutely loved how she worked to get him to like her again in Hiyok’s “happy ending.” It was nice to see her making the first move in everything, and seeing Hiyok turn into this blushing, genki mess was adorable. I love their dynamic as well! So much!😭 Again, I feel robbed of fluff with this man because the romance was too short; just as the cute, fluffy stuff was starting, the chapter was already over. 😭
LIU KROA (Main Heroine)
- cunning mafia princess
- best girl!
I love Kroa. She’s now one of my favorite otoge heroines! This woman has serious balls of steel. I was a little wary of her at first, since she came across as somewhat idealistic in the common route, and I had my doubts whether she could truly pull off being the Liu family boss. But as the story progressed, I realized, wow this girl can actually walk the talk.
She’s certainly physically strong, highly skilled with a gun, and more than capable of holding her own during a shoot-out. But its actually her unwavering determination and her intrepid sense of taking risks that got me on her side of the camp. As a mafia boss, she will be pitted in situations where she has to make bold and risky decisions, not just for herself but for everyone in the Liu family. My anxiety was through the roof every time she was served yet another obstacle right after overcoming the last one. The girl seriously could not catch a break!😭 I was nervous for her all the freakin’ time, but her resilience was mighty impressive and very infectious. I could truly feel that she earned every ounce of respect her capos give her.
Kroa is also a very flawed heroine, and that’s one of the things I love most about her. She knows what she is capable of and uses her strengths wisely, but she’s also aware of her limits and what she can’t do on her own. She makes plenty of mistakes throughout the game, and sometimes her risky decisions put both herself and her comrades in danger. She beats herself up over those failures, but what’s remarkable is how she learns from them, rubs the dirt off her face, gets back on her feet, and pounces back harder and stronger every time.🤧 My girl!! 😭😭😭I loved how she was written to be very capable without ever feeling grossly overblown, if that makes sense? She’s not the kind of heroine who’s all mouth and no bite, she doesn’t talk a big game or rely on empty bravado. I really couldn’t stop rooting for her, just like her capos who believed in her as their boss.🥹 BEST GIRL!!
SYSTEM AND LOCALIZATION
Before I get into the details of the game’s system, I just want to say in passing that the love catch for this title is so pretty! 😍 The butterfly animations were perhaps one of my fav design elements, aesthetically speaking, in this title.
As for the system itself, I think this is where most of my complaints lie. First of all, the font was rather tiny and not very visible, the kerning was also kind of awful and there was no way to adjust this. I play docked on my TV, so over time this became a non-issue for me. Next, and perhaps the thing that bothered me the most, is that the system overwrites its parameters after every ending you achieve (whether its the true end or sad end). What I mean is that after achieving, say, the“true ending”, the next time you restart the game from the very beginning, all your save files from the previous run become defunct, and are replaced by the new current progress in your present gameplay.
I think this is probably because of the game’s linear storyline, but as a completionist, it was kind of frustrating to unlock all the endings without having to restart from the very beginning of each chapter, or at worst, from the prologue. It became a nightmare to skip through scenes just to unlock different bad endings while trying different combinations of choices in the process. At the very least, the True End was easy to achieve all thanks to the love catch system.
PROS:
- Heroine name customizable
- SHOP – The boss’s grade points you collect can be spent here
- “Secret Information” in the EXTRA section –this is where all the short stories that you’ve bought from the shop are located.
- Terminology – the game’s glossary.
- Chapter Intermission
- Underground Newspaper – will show up after finishing a chapter.
- MAPS – shows which family rules over each territory.
- CHAPTER Select
- Love Catch System
- Skip READ and AUTO function
- Quick Save/Quick Load
- CG Library
- Movie Library
CONS:
- No heroine side sprite image
- Unvoiced Heroine
- SKIP Read’s fastest setting is slow.
- Lingering voice lines, even if you’ve skipped the character’s lines
- No Skip to Next Choice function
- No Flowchart
- No Sound Library
- Typos
- Parameters reset after every ending achieved.
Localization
The translations also seem pretty good. Since the theme involves the mafia and a lot of morally gray characters, there are naturally lots of coarse language thrown around which I think fits the game’s theme overall. Unfortunately, there are quite a few typos throughout the game. Not that they ruined gameplay, They didn’t bother me, but they’re definitely present, nonetheless.
TRAILER
https://www.youtube.com/watch?v=yPA6yvkZMbg
OVERALL THOUGHTS
I think my overall gameplay lasted about 40 hours total. This includes trying to unlock all the endings in the game and playing all the CCTV short stories in the “EXTRA” section. I was also playing blind, my switch docked, and was on auto mode most of the time. Technically, with a walkthrough and without auto-mode, you could finish the game in less than 40 hours.
AmuLit’s Linear Storytelling is back!
To start with, yes, Neon Clash unfortunately has a linear structure, similar to Even if Tempest and RBL. There are no separate branching routes for the guys. Instead, it plays out as one main story, with each chapter highlighting a specific LI.
Personally, I feel like the way these segments advanced wasn’t jarring or disjointed like in RBL, its predecessor. Each chapter introducing an LI flows smoothly within the story, and the MC’s bonding with her love interests doesn’t come off as forced (at least to me). The story kind of just naturally melds together without trying to shove anything in, if that makes sense. With that said, in my opinion, the linear structure actually worked pretty well here because of the game’s setting and how fast-paced all of the events unfolded.
As for how the heroine spends time from one LI to another, her relationships in the main story remain fairly ambiguous. There’s definitely some romantic pining going on, but they mostly come from the LIs’ side (kind of like how they do it in reverse harem animes). The heroine does emotionally acknowledge her budding feelings for an LI in every chapter, but the game somehow found a cheat code to progress the story without locking the romance into one specific guy. Shockingly enough, it made sense to me and worked well in favor of the overall narrative.😳
⬇️ Read spoilers if you’re curious about what I mean.Around the end of Chapter 2 (Lowd’s segment), Maslo approaches Kroa and teaches her how to use her psychometry in reverse. Instead of reading emotions from objects, Kroa learns to store her own emotions into her gun, Dilu. This way, she can transfer all her strong feelings of love, romance, grief, regrets, sorrow to Dilu, and fully step into her role as a mafia boss and endure the territorial power struggles against her rivals without anything weighing her down.
I know it sounds goofy to dump your feelings into a gun lol. But I thought it was actually a pretty crafty way to move the story forward without making Kroa’s interactions with the LIs feel weird or awkward. She also makes it a point in the game to make sure that before her “budding feelings” develop further, she gets rid of them and entrusts them all to Dilu.
Being the head of the Liu family comes with a lot of consequences, so before any lingering emotions weigh her down, she chooses to do away with them. This is especially crucial given the many mistakes she makes throughout the story. In Chapter 2, she jumps out of formation to protect Lowd, which leads to the death of one of her capos, Zhia. Another instance where entrusting her feelings to Dilu becomes vitally relevant is during Mun’s chapter. As her most formidable foe, facing him head-on requires her to completely forget her personal feelings for him.
So yeah, in a way, this cheat sheet actually works really well in the narrative. I was very satisfied with how it was handled.
Romance of the 3 Kingdoms But Make it Mafia
For CN media aficionados, if it isn’t obvious, Neon Clash: Echoes of the Lost is actually heavily inspired by the famous Luo Guanzhong novel Romance of the Three Kingdoms. I was reading the director’s commentary on the game, and they mentioned that Satoshi Nohara, the producer, the staff themselves, and even the seiyuus were big fans of the series. Ngl, I think it’s kinda brilliant how they were able to interlace the power struggle theme from RoTK into a modern-day mafia story. I was also a fan of the series, (well, mostly the 2010 tv series and the old TRPG lol)😅 and I think the devs really drew a lot of inspiration from the original source and incorporated it beautifully into this game.
Even the game’s worldview, where you can see Kumyo’s map and how it shows which bases belong to which family as well as which family captured which bases after every chapter ending, draws heavily from RoTK, and I thought this was really clever!
I also loved how they adapted the Triad/Chinese mafia-gang style in the story, where the mafia is less formal, less rigid, and more chaotic compared to the American-Italian style mafiosos. I grew up watching HK cinema, and if you’re like me and loved gangster movies like Young and Dangerous, you will absolutely enjoy the intense, hard-hitting action-packed style that Neon Clash delivers. So yeah, this game was right up my alley, so to speak.
I feel like the producer’s vision was perfectly realized by the director, the scenario writer, and the rest of the staff. From reading the team’s commentaries, it’s clear that everyone was highly coordinated, and you can really see that synergy reflected throughout the game!
An Action-Packed Storyline with Multi-Faceted Characters
Plotwise, the tension in this game was insane. Our main characters go through relentless hardships, one after another. I was totally shook how vivid and strong their motivations felt (as if I was there with them lol). I spent the whole time gritting my teeth, wondering what would happen next? How are they going to make their next move? The story itself really felt like an intense battle of divide and conquer all the way up to the very end.
Whenever Kroa and the gang survived and achieved their goals (even for just a brief moment), I couldn’t help but smile and cheer with them. And whenever they suffered a loss, I cried right along with them too. It’s kind of amusing how invested I got in the story, now that I think about it!😅
This title is also pretty fast-paced. While the action-packed scenes in the story take place months apart chronologically, the game’s structure delivers them back-to-back, which kept the story momentum high, sometimes leaving you gasping for air.🤣(laughs)
I think I also liked the fact that, despite the storm of tragedy and chaos unfolding, the game still gives you enough breathing room to process things before throwing you into another spiral. What’s especially nice is that every conflict is born from a character’s own choices and missteps, so the chaos didn’t feel like some sort of arbitrary monkey wrench thrown into the plot for shock value. Most of the tragedies happen within reason and fit naturally into the narrative, so I was pretty satisfied with this aspect of the story. Also, keep in mind that since the story revolves around a modern-day mafia theme, the game can get pretty graphic and violent. So if these things make you queasy, please check the content warnings above.
The side characters were also a lot of fun. I had my favorite picks like R, Rin, the Shelby twins, Yulong, Shao Feng, Yona, and a whole lot of others. Gonglu was a piece of sh*t, but I have to admit, I was kind of infatuated with him at some point. (cackles).🙈
Just look at that sassy, scheming grin of his!😭It’s also really hard not to like any of the LIs, as they’re all so distinctively well-written. This game turned me into a filthy box-pusher (hako-oshi) all over again, because I genuinely mean it when I say I’m down bad for every single love interest. I was so sure my top pick was Lowd after finishing all the romance endings, but as I’m writing this review, I keep brainrotting over Maslo. His story in the game was kind of shafted, which is a pity, but there’s just something about him that I’m really drawn to (maybe its his sexy neck frayglyph tattoo, who knows). 😏🤭So I guess, if I had to choose at gunpoint, I’d be rallying behind my beautiful DJ pink-kun!
You already have my heart, bb!😌As for the romance, the confession scenes in the Happy Ends were all pretty silly, dumb, and hilarious, but I somehow inhaled every single one of them because I was STARVED for romance the entire time. After all the hurdles, and hardships these characters went through, they absolutely deserved to let loose and just be silly and dumb for once.
Having said that, if anything, what this title could’ve really benefited from, was more romance scenarios. I’m not saying there’s none because I think the romance in the individual “Happy Ends” was really good food (delicious, even). After all, the scenario is by the writer of Cupid Parasite, so you can definitely pick up their signature flair for spicing things up. However, the length of the epilogues just felt far too short to showcase an utterly satisfying fluff. I wanted more. More fluff and more spice! 😭 Maybe a fandisk could scratch this itch… please, Voltage, I beg!
Do I recommend this game? YES.
I…..really….. loooooved this game.😭 I realized I was also the target audience for this title. The ending was so satisfying to me, that I can overlook a few exposition issues because of it. It’s not often that I finish a title and sigh, “Man, that was great,” but that’s exactly how I felt after finishing Neon Clash: Echoes of the Lost. I don’t claim this title is flawless or perfect, but everything about it, from the beautiful cyberpunk Chinese aesthetics, the intense power struggle plotline, the modern-day mafia action-packed scenarios, to the exhilarating main characters that I’ve grown to love and care for, keeps calling me back every time. I’m honestly really shocked at how much this title has wormed its way into my top favorites.How I wish I could forget this game so I could re-experience all the positive restlessness and edge-of-your-seat milliseconds I spent on it all over again. 😭 It was hell and back, peak! I was thoroughly entertained until the very last roll of credits, so yeah, this is an easy recommendation from me.
This title is currently on a 10% release month discount, so I don’t know what else to tell you. I’ve already bought sets of merch for this title, and I’m pretty sure this won’t be the last time I spend on it. If you care about peak storytelling and peak characters, absolutely play Neon Clash, by all means necessary.
#AmuLit #NeonClash #NeonClashEchoesOfTheLost #NeonClashEchoesOfTheLostReview #NeonClashReview #nintendoSwitch #OtomeGameReview #VoltageInc
-
AMG Turns 15: Janitorial Staff Speaks
By Carcharodon
15 years ago, on May 19, 2009, Angry Metal Guy spoke. For the very first time as AMG. And he had opinions: Very Important Opinions™. The post attracted relatively little attention at the time, but times change and, over the decade and a half since then, AMG Industries has grown into the blog you know today. Now with a staff of around 25 overrating overwriters (and an entirely non-suspicious graveyard for writers on permanent, all-expenses-paid sabbaticals), we have written more than 9,100 posts, comprising over seven million words. Over the site’s lifetime, we’ve had more than 107 million visits and now achieve well over a million hits each and every month. Through this, we’ve built up a fantastic community of readers drawn from every corner of the globe, whom we have (mostly) loved getting to know in the more than 360,000 comments posted on the site.
We have done this under the careful (if sternly authoritarian) stewardship of our eponymous leader Angry Metal Guy and his iron enforcer, Steel Druhm, while adhering to strict editorial policies and principles. We have done this by simply offering honest (and occasionally brutal) takes, and without running a single advert or taking a single cent from anyone. Ever. Mistakes have undoubtedly been made and we may be a laughing laughing stock in the eyes of music intellectuals, socialites and critics everywhere but we are incredibly proud of what AMG Industries represents. In fact, we believe it may be the best metal blog, with the best community of readers, on the internet.
Now join us as the people responsible for making AMG a reality reflect on what the site means to them and why they would willingly work for a blog that pays in the currency of deadlines, abuse, and hobo wine. Welcome to the 15th Birthdaynalia.
Thou Shalt Have No Other Blogs!
Thus Spoke
AMG and me
I probably have one of the least legit backstories of anyone writing here. Unlike many of you—readers and writers—I was not a long-time fan of the blog, discovering it only around a year or two before applying to join the staff. I was 20 before I really got into trve metal and completely abandoned metalcore. But now, I can hardly imagine a time when reviewing albums for AMG wasn’t a key part of my weekly routine (nor can I imagine a life without extreme metal, for that matter; funny how things can change so dramatically). As corny as it sounds, it’s the community I’ve found amongst this bunch of wrong’uns—all loveable misfits, nerds, and actually-big-softies-despite-seeming-tough the lot of us—that has made the biggest impact. I said as much in my year-end post, but I feel blessed to have such a great bunch of comrades to talk music, vent about life, and just share memes with. The excitement of being in what feels like a special little club of small repute in the metalsphere still hasn’t worn off, even if, when wearing my AMG Inc Staff Stash out and about, I know no-one will get the reference. They probably think, if anything, “Why is she wearing a t-shirt that says Angry Metal Guy? That’s dumb.” Oh, and yeah, I know I need to get a new avatar. Anyone wanna design one for me?
AMG gave to me …
Vorga // Striving Toward Oblivion – I’m so lucky I was reading AMG,1 because this one was weirdly under-mentioned elsewhere. I absolutely love Vorga—as Kenstrosity himself is well aware—but I probably wouldn’t really know who they were, were it not for his review of this album. It’s just fantastic. “Taken” remains an immovable feature on any cardio playlist I’ve made since its release. And the rest—”Starless Sky,” “Comet,” “Fool’s Paradise”—absolutely bops. Already knowing I loved black metal, finding a band in the genre whose music I quickly became obsessed with, and eagerly anticipated future releases from, was extra exciting, especially when paired with the opportunity to get early access to Beyond the Palest Star this year.
Déluge // Ægo Templo – When this dropped, Dear Hollow panned it as “a wearisome and exhausting listen.” Fortunately, my curiosity was piqued enough that I listened for myself, and I have to say, I thoroughly disagree with my fine, antlered friend. Ægo Templo is far from perfect, but my goodness did it resonate with me. Just after I had gone through a whole phase of discovering my appreciation for (coincidentally) exclusively French black and post-black artists (Alcest, Regarde les Hommes Tomber, Vous Autres, Celeste …) Ægo Templo found its way to me via a review on a site I had only just started visiting. While the band’s debut, Æther, is perhaps better conceived, this one somehow completely consumed me in a way the debut never has. The washing sounds of ocean waves, glorious, uplifting themes, and dour, scream-rent brutality hit me in all the right places. I revisit it regularly and I, for one, am very excited to see what comes next from the Frenchmen.
Amenra // Mass VI – I know I said I wasn’t reading the blog until a couple of years before my tenancy here, but I still came across the odd review here and there whilst browsing for new bands to listen to. Somewhere, I saw the name Amenra mentioned, and, taking to the internet, I was led to Dr Grier‘s TYMHM post on Mass VI. Thoroughly intrigued, I vividly remember pressing play on the embedded “Diaken” and how everything shifted as its eleven-minute runtime passed by. I had never heard vocals like that. Yes, I’d heard harsh vocals—barks, growls, gurgles, shrieks, you name it—but Colin van Eeckhout’s crippling, devastating screams of pure pain were something else. The album, endlessly bleak and incredibly beautiful, utterly tore me to pieces in a way few others have. And it led me to devour not only Amenra’s full series of Masses and other creations, but the rest of the Church of Ra Collective’s several discographies. “A Solitary Reign” is now one of my favorite songs. Ever. No matter what else they put out, Mass VI will probably always be my favorite Amenra album.
I wish I had written …
Ulcerate – Shrines of Paralysis Review. As my favorite album from one of my favorite bands, reviewing Shrines of Paralysis would have been a dream. However, since it dropped about five years before my n00b tenancy began, it could never have been. Luckily for me, I will not have to contend with Kronos for reviewing rights, because the writing here, as with all his articles, is stellar. Unconsciously or not, I find myself emulating its subtle poeticism and easy flow. When Cutting the Throat of God comes, I hope my words can do an Ulcerate album as much justice as this review did.
Maddog
AMG and me
By chance, AMG’s first year was also the year that my enjoyment of metal hit escape velocity. After stumbling upon a sketchy webpage with an embed of Morbid Angel’s “Where the Slime Live,” I fell incorrigibly in love. After a few months following my nose, I found myself in the metal blogosphere, where I’ve lived ever since.
But AMG wasn’t where I landed. My first chaperones were Heavy Blog is Heavy and No Clean Singing. Without them, I would never have found Gorod, The Ocean, The Odious, Theory in Practice, or Enshine; and what would I have then? I discovered AMG a few years later, and the thrill of communally excavating new music shaped my life.
Over time, my musical community has expanded and become less faceless. Part of the reason is AMG, which has provided a firehose of new releases and a community of lovable idiots. Part of it is luck, such as my co-workers who swear by Blood Incantation. Much of it amounts to small acts of musical kindness. Engaging with friends on music warms my heart; getting dragged to a sketchy London punk venue and bonding with an indie friend over Reverend Kristin Michael Hayter were highlights of my year. Every stranger who’s welcomed me at a show has made my world less desolate.
Music is amazing in isolation, but it’s even better as a bridge between hearts. I’m thankful for everyone who’s held my hand on my musical voyages, including every writer and commenter here. I hope I can return the favor.
AMG gave to me …
Trees of Eternity // Hour of the Nightingale – Steel’s 3.0 review of Hour of the Nightingale was heartfelt, eloquent, and dead wrong.2 All ten tracks brim with beauty and flawless songwriting. Trees of Eternity’s mammoth riffs and piercing bass contrast with elegiac strings and acoustic guitars, and both pack an emotional punch. Aleah Stanbridge’s vocal melodies complement both styles, with a rich timbre that tugs at my heartstrings. Hour of the Nightingale’s supple dance between extremity and somber beauty makes “My Requiem” and “Gallows Bird” all-time-great bookends. Hour of the Nightingale’s lyrics are the best I’ve ever heard, painting technicolor images of the prisons we cage ourselves in, and the powers and perils of human connection. Variously depicting a plea for emotional openness (“Condemned to Silence”), the paralyzing fear of alienating loved ones (“A Million Tears”), the isolating trials of self-image (“Broken Mirror”),3 and an uplifting reminder that darkness is transient (title track), like a best friend, this album has wallowed with me, encouraged me, and offered me concrete guidance. Without it, I’d have zero interest in doom metal. I wouldn’t express myself freely or hug my loved ones as often.4 But perhaps most importantly, I wouldn’t have Hour of the Nightingale.
Cult of Luna & Julie Christmas // Mariner – Sure, I’d heard of Cult of Luna; I just paid them no attention.5 After one too many misfires with ISIS, I’d given up on post-metal altogether.6 Old man Huck’s review of Mariner convinced me to give the genre another shot. Lulling listeners with pulsating drum beats and meditative melodies, Mariner features the most explosive climaxes of Cult of Luna’s career. Julie Christmas unleashes my favorite extreme vocal performance ever, with blood-curdling screams from the terrifying depths of her heart. Christmas’ rhythmic vocals and Cult of Luna’s style elevate each other to make Mariner a true collaboration. Their lethal combination culminates in the emotional behemoth “Cygnus,” where a ferocious musical buildup colludes with four vocal tracks to deliver one of the greatest album endings ever. Mariner reeled me in and never let go. I’ve been a post-metal convert and a follower of the cult of Cult of Luna ever since. More broadly, I’ve grown to appreciate any album that whisks me into another universe, even if its melodies aren’t ground-breaking. I’ve grown to love hearing a vocalist bare their heart, whether it sounds lovely or grating. None of this was true for me a decade ago. It all started with Mariner.
Obsequiae // Aria of Vernal Tombs – Aria of Vernal Tombs’ marriage of medieval harmonies and black metal riffs heralded a new direction for the genre and for me. Obsequiae’s soaring guitar leads and solos carry me away with their beauty. Tanner Anderson’s distinctive guitar lines bounce off each other playfully and join forces for miraculous climaxes. Armed with these harmonies, Obsequiae’s mysterious ability to transport me to an Arthurian countryside recalls Wishbone Ash’s classic Argus. Still, Aria doesn’t skimp on extremity. Black metal and evocative melodies coexist in strange harmony, while banging bass lines put the genre to shame. Obsequiae feels like America’s answer to Moonsorrow, adding an original twist to black metal without depriving it of its power. Aria helped me see black metal through a new lens and develop a soft spot for bands whose use of melody echoes Obsequiae (see Noltem and Inexorum), and artists who add a unique folk spin to black metal (see Véhémence). Obsequiae personnel overlaps also led me to Nechochwen, Ironflame, and Majesties. But there is only one Obsequiae. Aria is their peak.
I wish I had written …
LiveWire – Under Attack! [Things You Might Have Missed 2022]. Two years on, the thrill of Under Attack! has somehow heightened further. The killer tracks remain exhilarating, while my least favorite songs (“Conqueror” and “Lockjaw Deathroll”) have proved just as memorable as the others. The bonus tracks, which I’d previously thought deserved “only” a 4.5, now rank among my favorites, right through the First Fragment “Gula”-esque ending of “Demon’s Grip.” Kenstrosity‘s excellent write-up did justice to LiveWire; I’m merely jealous. Under Attack! is one of the greatest metal records ever, a Thundersteel for our generation (but somehow better). I wish it’d been my White Wizzard.
Itchymenace
AMG and me
I’ve always loved reading about music. At an early age, I’d pore over the liner notes to my parent’s Beatles records. As a teen, I collected Hit Parader, Metal Maniacs and Guitar World magazines. I hung on every word that Glenn Tipton, James Hetfield or Ozzy would say, and dreamed of being the one to someday write their stories. Reviews were a critical feature of these publications but magazines didn’t come with embeds. If the latest Dio or Scorpions record got a good write-up, you’d roll the dice, spend your money, and buy the album. On a good day, you’d coax your buddy into buying it and get a dubbed copy on cassette. Good reviews went a long way. For me, the opportunity to write for AMG was a chance to be a part of the medium that has brought me so much joy and steered me to so much good music over the years. Little did I know the hornet nest of opinions I was walking into.
AMG gave to me …
Iron Maiden // Seventh Son of a Seventh Son – For me, it’s not a single album review that means the most to me, it’s the complete Iron Maiden discography ranking. What a ride! Up until then, I had always held Number of the Beast as one of the greatest metal records of all time. Putting Seventh Son of a Seventh Son as number one challenged everything I believed in. But you know, after some tortuous soul-searching, I agreed. The argument was too good. This was the level of deep musical analysis that was missing from all the other metal blogs. And it was the most fun I had reading anything that year.
Rotpit // Let There Be Rot – Steel Druhm is a great writer. He sets the bar for all of us. I mean his opening line here goes for the scrotum and the funny bone all in one fell swoop. What follows is a deliciously amusing review that’s every bit as entertaining as the album it’s covering. I’m not huge death metal fan but Rotpit quickly ascended to the top of my favorites last year. It reminded me how fun music can be and how greatness transcends genre. It became an unwelcome running joke in our house that whenever someone suggested putting music on, I’d scream RooooooottttPiiiittttttt! Strangely, it never got picked. Their loss.
I wish I had written …
Cruentus – Fossilized Review. I remember reading this review at work and doing everything I could to not laugh out loud or draw the confused glares of my co-workers. It took a good five minutes to settle and I’m still not sure my pancreas has fully recovered. This was also an “aha” moment for an impressionable Itchymenace trying to figure out the secret sauce in the AMG whopper. Here, Doc Grier both honors and expands upon the AMG mythology as only he can. He’s immensely talented and funny. If only he had good taste.
I wish I could do over …
Virgin Steele – The Passion of Dionysus Review. I took so much shit for giving this album a 3.5. So, I’m here to say I was wrong. It should have been a 4.0. That’s right fuckers. Suck it hard. This is a great record with plenty of heart despite some production setbacks. Go ahead and come at me in the Slack channel or wherever you find me. My Virgin Steele is ready to taste blood.7
I wish more people had read …
Danava – Nothing but Nothing Review. The opening paragraph of this review is my best work. I love how well it flows and how metal it is. Plus, this album kicked ass and more people should listen to it. Hit that link, fanboy!
Iceberg
AMG and me
Truth be told, I don’t remember the first time I laid eyes on www.angrymetalguy.com. One of the first reviews I remember was GardensTale’s evisceration of Jordan Rudess’ solo album, an assessment I begrudgingly agreed with, regardless of my then full-on Dream Theater fanboy status. What I do recall is searching the internet of the early 2010s for any source of intelligent, measured criticism of music that didn’t reek of ad-revenue inflated cronyism. I imagine many of you, dear readers, have a similar story. My infatuation with—and eventual reliance on—AMG unfolded in anachronistic fits and starts: a Fleshgod review here (King), an Allegeaon pan there (Proponents of Sentience). Before I knew it, AMG had maneuvered itself into my daily routine. What used to feel like perusing a record store for new discoveries, became more like dropping in on old friends and asking how they were doing, albeit in a classically chatroom-lurker manner. I aligned with certain writers, certain commenters, and eagerly awaited TYMHM season to load me up with the year’s uncovered gems. Having spent so much of my life absorbing popular music due to my upbringing, and classical music due to my training, metal was a creative outlet I desperately needed, yet lacked the community with which to share it. I’d never have imagined being inducted into this hallowed crew of passionate curmudgeons, nor the long-sought camaraderie I’d find within.
AMG gave to me …
Brothers of Metal // Emblas Saga – Sometimes an album hits you just the right way, at just the right time to cement itself in the story of your life. Little did I know when I first fell in love with this baker’s dozen of Viking tomfoolery that a worldwide pandemic and a months-long lockdown with my in-laws was just around the corner. But Emblas Saga—so enthusiastically introduced to me by an effusive Holdeneye—became the soundtrack of my imprisonment. Power metal with mead and axes, the riffs stomped around, the big guy told stories, and Ylva Eriksson stole the show with so many ear-worm choruses that I was delirious halfway through the record. There isn’t a bad track throughout, and the opening salvo of “Powersnake”-“Hel”-“Chainbreaker” remains the undisputed champ for curtain-raising. Fun fact: my proudest moment of the Year of our Plague 2020 was getting my very devout Southern Baptist mother-in-law to refer to her vacuum-in-the-wall system as “the powersnake.” She still calls it that to this day. Praise be to Wotan!
Slow // VI – Dantalion – It’s 2019 and New York City’s cold was gnawing at my sanity. A lengthy commute and perpetual train delays had me at the mercy of a labyrinthine bus schedule. It’s 2 am and I’m staring down the barrel of a 90-minute journey. Armed only with a lackluster knowledge of funeral doom and the words of Muppet, I pressed play on VI – Dantalion. How unprepared I was for the tsunami that awaited me: the half-time and half-again destruction of the drums, the brash, hypnotic droning of the guitars, and the vocal roars unbound by something as useless as time. As both drummer and composer, I was mesmerized at tempo brandished so recklessly, how the performers worshiped at the altar of between-the-beat silence. But it was the climactic crescendo of “Incendiare,” the step-by-step tempo increase, the anguished strings building to a cathartic, racing release, that sold me on the beauty and agony of Dantalion. When I think of perfect funeral doom, this is the album I recall; Bell Witch be damned.
Mistur // In Memoriam – As much love as I have for the staffers here at AMG, I’m deeply grateful for the gems revealed to me by the commentariat. Doc Grier’s TYMHM for Mistur’s magnum opus predated my awareness of the blog; indeed, I was led to In Memoriam by a forgotten comment in an unrelated article many years later. I’m forever indebted to you, nameless commenter, because you led me to one of my favorite metal albums of all time: full stop, don’t pass go, don’t collect your filthy hand out money. Mistur’s brand of melo-black wields so many different sounds and styles it should end up like “The Sorcerer’s Apprentice.” But the glorious seven minutes of opener “Downfall” instantly prove that these Norwegians are much wiser than a mouse in a fancy hat. Harsh/clean vocal interplay, RIFFS, tasteful synths, RIFFS, a spiraling maelstrom of an ending, and RIFFS showcase a band operating at their most sublime. This band had no issue beating me in the skull with their magnificence. From open to close, this album reigns supreme; I will hold vigil until they return.
I wish I had written …
White Ward – Love Exchange Failure Review. This particular review—and it’s sequel—require little introduction. Interpreting White Ward’s slinky, cinematic record as a screenplay, and featuring an AMG cast of characters was a heartbreaking work of Kenstrositous genius. Not only did the Sponge slip a rule-flaunting format through the jaws of the editorial team, he did it with wordsmithery worthy of the ethos of Love Exchange Failure. Finding a way to spruce up the routine of this gig is tricky; finding a way to blow it up is masterful. When I think of my biggest shit-eating grin moments here, this review is foremost amongst them.
Mystikus Hugebeard
AMG and me
Writing for AMG feels like the validation of an identity I’ve been working towards all my life. I’ve been passionate about metal ever since my brother showed me that fateful anime music video for “10th Man Down” by Nightwish when I was 12. Over the last few years, as I’ve been navigating adulthood and life in the tumultuous American reality, that passion withered, and I’ve put some thought into why. I often think back to when I was the leader of the St. Olaf College Heavy Metal Club, and how happy I was. I’ve realized that my time there was so important to me because, well, it gave my passion a sense of purpose beyond just myself. Maybe all I was doing was trying to introduce people to bands that they would end up not listening to anyway, but that social aspect means so much to me.
Although I know that it’s incredibly cool and special to write for such a great music website like Angry Metal Guy, what matters most in my heart is that it’s allowed me to reclaim the part of myself that just loves sharing my music with like-minded people, and it’s given back to me the community that I’d taken for granted before. So, to the AMG leaders who let me in, to my peers who somehow stomach my ramblings about Subsignal, and to every one of you who reads my silly reviews and leaves a comment: from the bottom of my heart, thank you!
AMG gave to me …
Archspire // Bleed The Future – We all know how much this album rules, but it also holds some significance for me from the early days of my AMG journey. Kronos’ review of this album dropped three days before I received the email asking if I’d like to further embarrass myself in the n00b program. I was already planning on getting it at some point based on the excellent review and 4.5 score, but after the news, buying the album felt like a great way to celebrate. I vividly remember walking down a sunny Chicago street on my way to an auto repair shop while listening to this album, feeling like hands-down the coolest motherfucker alive. I was walking past people thinking, “they have no idea they’re walking past the soon-to-be AMG writer hotshot.” Honestly, I probably looked a little like Tobey Maguire from that one scene in Spider Man 3. You know the one. But I just couldn’t help it, I was excited! I couldn’t wait to get my grubby little hands on my first promo and show them what I could do, to inspire other people to buy an album like Kronos inspired me.
Altars of Grief // Iris – My favorite method of musical discovery has always been blindly stumbling around Bandcamp until I bonk my head on something special. It creates a unique relationship with the music where I feel “this is my album,” and this emotional attachment gives it a powerful longevity. I recall reading Ferrous Beuller’s review of Iris and essentially thinking “huh, cool” before ignoring it like an idiot. Fast forward several months to when I came across Iris on one of my Bandcamp walks, long after forgetting about Beuller’s review, and was blown away. A nagging voice in my head said “where have I heard this before,” whereupon I remembered the review and felt quite foolish. Iris is a sublime record of unparalleled emotional depth, and a prime example of why I should just listen to the goddamn tunes already when someone on AMG gives it a 4.5. I’m glad I could find Iris on my own and develop that unique connection to it, but I regret that my pigheadedness kept me from experiencing it for so long. To this day, it’s one of my favorite black metal records.
Fires In The Distance // Air Not Meant For Us – If you held a gun to my beard and forced me to choose my favorite band, I’d say Insomnium. Hearing Air Not Meant For Us for the first time made me feel that same melancholic bliss I felt the first time I ever listened to Insomnium. Several of my AMG peers recommended this one to me while I was trying to fill out last year’s Listurnalia. Thus Spoke did a fantastic job as always in her review of the album, but something Kenstrosity said to me really stood out: “It’s almost as if this album was tailor-made specifically for me.” Well, I feel it was tailor-made for me. It sounds like an extension of my soul. I think I’ve listened to, and sung to myself, the “I’ll never see daylight / But I’ve seen enough” stanza of “Harbingers” to the point of obsession. The staccato keyboards that strike with percussive force, the achingly beautiful guitar melodies, the sorrow-tinged hope buried deep in the album as a whole; Air Not Meant For Us takes a soul-wrenching longing that I might forever struggle to put into words and transforms it into music.
I wish I had written …
Sermon of Flames – I have seen the Light, and it was Repulsive Review. I love this review. It dropped while I was working on my casting call submission, and I was floored. Sure, It’s extremely well written and demonstrates an encyclopedic knowledge of how the band’s sound relates to other subgenres and artists. But most importantly to me, it’s a very human review in that it acknowledges and appreciates how the album’s flaws create a unique work of art. All of my colleagues are phenomenal writers, but, to this day, I use this review as an example of the quality that I hope to achieve with my own writing. Excellent work, my Dearest Hollow!
I wish I could do over …
Sgàile – Traverse the Bealach Review. Truthfully, I adore Traverse the Bealach, and because of that I can’t help but feel so frustrated by its flaws. After all, you want the things you love to be perfect. A 3.5 isn’t a low score by any means, but I knew in my heart it deserved higher and I’m ashamed to say I got way too hung up on the few sections I didn’t like. And honestly, with time and distance, I’ve realized that the bad parts aren’t even all that bad, which only further salts my wounds. Just call me Mystikus Contritebeard, because I underrated this one.
I wish more people had read …
Subsignal – A Poetry of Rain [Things You Might Have Missed 2023]. We all have that one band that we simply cannot shut the fuck up about. I’m already quite pleased with the positive reception Subsignal got in the comments but, at time of writing, the metrics tell me that this is my second-least-read piece, which is unacceptable! The degree to which I want people to enjoy this band the way I do borders on the unhinged, but it’s not my fault they’re just that good.
#2024 #AltarsOfGrief #Amenra #AMGTurns15 #Archspire #BlogPost #BlogPosts #BrothersOfMetal #Cruentus #CultOfLuna #Danava #Deluge #FiresInTheDistance #IronMaiden #JulieChristmas #LiveWire #Mistur #Obsequiae #Rotpit #SermonOfFlames #Sgaile #Slow #Subsignal #TreesOfEternity #Ulcerate #VirginSteele #Vorga #WhiteWard