The indigenous tribes of Irian Jaya

The indigenous tribes of Irian Jaya

By Agus Brotosusilo

In 1978, Donald and Sharron F. Barr of the Summer Institute of Linguistics (SIL) recorded that 224 domestic languages were spoken in Irian Jaya. Since then, several tribes that inhabit secluded areas have been identified.

Their vernacular can be categorized into three main languages: Malay/Indonesian, Austronesian and Non-Austronesian.

Geographical isolation has been responsible for exclusiveness of the tribes' settlements. The settlements vary from swamp areas located several meters below sea level to mountain settlements more than 4,500 meters above sea level. This geographical isolation has resulted in social isolation. Lack of cross-tribal social events have created a suspicious attitude toward foreigners. It is not uncommon for this attitude to result in intertribal disputes regarding hunting or food-gathering areas. The cultural diversity among Irian Jaya tribes manifests itself not only in various domestic languages, but also in differing customs, such as customs related to marriage rituals and funerals.

The tribes surrounding Jayapura and Lake Sentani use arranged beads as a dowry, with the bridegroom's family preparing a pig and other dishes for the wedding ceremony. Some tribes have made the arranged beads into a symbol for land titles. Among the tribes surrounding Pettipi, Kouh district, the dowry is a bow and arrow, that should be handmade. While among the Muyu tribe of the same district, pigs, stone axes and arranged beads are used.

The diversity of customs is also manifested in funeral ceremonies. Tribes in the Balliem valley cremate the bodies. Most coastal tribes bury their dead. The tribes surrounding Pattipi place their dead on wooden racks and let them rot. Some tribes in Kurulu and Pyramid mummify the deceased.

The diversity of Irian Jaya's tribes is also illustrated in their dwellings. In order to avoid the chilly winds, some mountain tribes of Jayawijaya live in round houses called "honey". Several groups in swamp ares, for example the Koroway tribe, dwell in trees beside the river. They live five meters to 10 meters above ground level, cutting the trees intended for their homes at this level, joining the trees together with platforms and calling their tree houses halm.

As halm are located such a distance from the ground, the dwellings are free from mosquitoes, the most disturbing insect in the area. Each halm is inhabited by an extended family of 15 to 20 people.

The Koroway tribe is an illustration of a socially isolated tribe. It has isolated itself for hundreds or possibly even thousands of years with an "antiforeigner" attitude; social relations with foreigners is prohibited. They believe in many gods, the most frightening of which is Rebafu, a giant who spends his time sleeping in a nearby hill. They believe that if a foreigner enters their territory, Rebafu will be disturbed from his long sleep and begin tossing and turning, and his movements will result in disaster. Believe it or not, the day after a writer conducted a social research project in 1985 with Prof. Sejo Soemardjan in the Koroway's territory, an earthquake occurred that was felt in Jayapura.

Not only do the tribes adhere to animism, but they have also been practicing cannibalism, even among smaller tribes that have joined the missionary church. Not only do they attack foreigners, but they also cannibalize members of the tribe who are suspected of suanggi (a person who practices black magic). Everything except the hair and bones are consumed, otherwise the suanggi will live again and seek revenge on the rest of the tribe.

In these swamp areas, one can find trees cut down using blunt instruments, since the locals still make use of stone axes. But it is amazing that these "Stone Age" people do not seem stunned by modern life. It is not uncommon for them to entertain themselves by looking at the landings and takeoffs of missionary airplanes in fields or on water.

The most exciting collective social event for the Koroway tribe is pestaulat sagu (the sago caterpillar feast). The event is held under the supervision of a "fire watchman", who acts like a spiritual leader. At the center of attention of the feast is the "God pole", a pillar which is considered a representative of the God of Rebafu. On the menu of the feast is the sago caterpillar, which is collected from rotten sago trees, cut down months before the feast. The event not only functions as a social gathering among the members of the tribe, but also builds relations with other tribes, since the a member of the tribe is permitted to invite a member of another tribe, such as in a cross-tribe marriage.

The main purpose of the feast is to achieve harmony, between humans and nature; humans and the spiritual world; and among humans themselves. During the event, a prayer is said for fertility, security and prosperity. And, last but not least, the feast is held to ensure the sustainability of life. As long as there are enough sago trees cut down for the event, it reflects an abundant source of food that is able to sustain the life of the tribe.

Characteristics of Irianese

Observations of several tribes of inland Irian Jaya lead to the conclusions that identify the general characteristics of the Irian people, especially members of tribes that live in remote areas. They are:

1. Primitive

The word "primitive" is not meant in the negative sense. It represents the real meaning, in the sense that the isolated Irianese are in a situation to give priority to primary needs -- their daily needs. Most of the people in these areas do not care about secondary or tertiary needs.

2. High level of subsistence

The people in the isolates areas are able to meet most of their daily needs.

3. Survival ability

Even though the people live in a simple manner, they have demonstrated that they are able to maintain their existence.

4. Heritage

There is a strong tendency among the isolated tribes to preserve the heritage of their ancestors. They demonstrate a high level of confidence that the changes in their daily lives fully depend on their wishes. That is why most of the isolated tribes have not been involved in the trans-Irian highway.

5. Cooperation not required

There is no need for cooperation among the tribes. That does not mean there is no communal solidarity among the people; the environment influences them, so they do not feel an urgent need for cooperation among the tribes. But there has been interindividual communal solidarity, for example cooperation demonstrated in the construction of a simple church in the area.

The high level of sustainability, combined with the ability to survive without foreign aid and strong self-confidence are among the characteristics that represent the positive aspects of the Irianese. The primitive attitude, if managed properly, will keep the people from the suffering from the damaging effects of consumerism.