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.