Snapshot (13 Oct 2026) of the YPKP 1965 homepage, showing posts on forced labour of political prisoners in Banten, the Tangerang detention centre and the 'Bukan Cuma Angka' compilation. Navigation page for the survivors' foundation.
De Waarheid, 11 Jul 1975, p. 1: report that the four women tried in Jakarta (aged 50-60, arrested 1966, nine years' detention not deducted) rejected all charges; Sri Ambar had earlier refused to testify at the 1967 trial of PKI leader Sudisman unless she could show her torture injuries. The verdict notes no sign of rem
De Waarheid, 12 Jul 1975, p. 1: report that the four women tried in Jakarta (aged 50-60, arrested 1966, nine years' detention not deducted) rejected all charges; Sri Ambar had earlier refused to testify at the 1967 trial of PKI leader Sudisman unless she could show her torture injuries. The verdict notes no sign of rem
Global Voices feature (30 Oct 2015; Indonesian repost 2016) on AJAR's project interviewing 26 women survivors, with photos and testimony of Vena Taka, Kadmiyati, Frangkina Boboy and Migelina Markus. Women survivors' testimony and demands for justice.
AJAR and partner submission to UN Special Rapporteur Juan Mendez (Oct 2016) arguing 1965 detainees' right to rehabilitation for torture remains denied, citing Law 26/2000 and stalled Komnas HAM findings; partners include women survivors' groups.
KBR report (23 Dec 2016) on former women prisoners and a Komnas Perempuan team visiting the Plantungan camp site: testimonies of Sumilah (forced to admit Gerwani membership, stripped) and Debora Oni, and the Lubang Buaya slander. Memorialisation of Plantungan.
Pohlman (2017) chapter on how women whose husbands were killed or detained in 1965-66 secured daily survival for decades under ET stamps and boycotts, with case studies including Ibu Arum, a plantation labourer. Women's post-violence survival.
Nelly van Doorn-Harder's 2019 article on how Komnas Perempuan took up 1965 women survivors (2006 delegation, 2007 report), arguing the violence and stigma were justified as 'purification' and Gerwani women were cast as 'the most impure of all'. Gender and religious logic of impurity.