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| source :detiktravel |
In the middle of the jungle and mangrove forests are dense sago in the South coast of Papua, there are Kokonao, areas that fall silent and forgotten. However, the beauty is able to cover all of its shortcomings.
Kokonao with exquisite natural scenery is the capital of the western district of Timika, Papua. To achieve this, we needed two and a half hours over the rivers that branch off and empties into the Arafura Sea using a speedboat from Mapurujaya, Timika.
As with other areas along the South Coast, Kokonao can be reached by water transportation is dependent on the tides (the calculation of water). At low tide, the rivers will become shallow and some places turned into a stretch of mud. If we're lucky, a plane pioneer of Timika and we can reach Kokonao within 25 minutes. However, there are no flights to Kokonao every week.
Days to move at night when we arrived at Kokonao. Population of "city" is actually more like the oldest remains of a village in the interior has not been able to enjoy electricity. Indeed, there are one or two generators belonging Bugis traders and Mary Star of the Sea Parish Kokonao.
As public utilities, in elementary school there Kokonao, High School, and School of Football is managed by the Parish in cooperation with the Institute for Community Development Amungme and Kamoro (LPMAK) as well as health facilities or health centers, and two places of worship, namely the Catholic church and a small mosque that if in Java and Sumatra is more similar to suaru.
West Mimika district population numbered 4000 souls. Their livelihood is still the remnants of hunting and gathering societies. Papua's rich natural diversity of plants and animals will supply all their needs. Sago trees are abundant along the coast as a major food source. They also eat different types of fish, like snapper and rabbitfish is very easy to get. Availability of mangrove forests are dense, providing shrimp and Karaka (a type of crab) that live and lay their eggs among the roots of mangroves. In addition, they also hunt foxes, pigs, pack of a rat, cassowary and tree kangaroos to upstream sangai covered a wide range of plant species dense tropical rain forest.
As a result of a long war between the Asmat tribe Kamoro causing terror and phobias in Kamoro make the Catholic church for help Dutch to help people Kamoro. Because of this, the teachings of the Catholic Church thrives in Mimika. Habits of those who had been like moving, finally began to settle around Kokonao. Their children start school and then become the teachers who helped the Dutch missionary assignment in the region. And, finally became the center of the settlement Kokonau Kamoro.
Wayaru Germanus was one Kamoro tribal elders, he referred to themselves as Mimika. Mimika derived from the word Mi-mi-ka yei-which means the river that flows into the upstream. The water that flows upstream is a pair of sea water through the winding rivers and flooded stretch of mangrove forests and swamps are overgrown sago trees. Mimika be subject to identity bookmark coastal communities Kamoro language users and their cognate relatives, tribe Sempan.
"We are Timika," said Germanus Wayaru, Chief Mimika village, we met in the village of Timika, Kokonao. "We are all Kamoro. Because we are all alive," said Germanus. For this coastal tribes, Kamoro mean people live.
Germanus Wayuparu the remnants of the indigenous peoples who are still applying the principles handed down by ancestors of the people Mimika. Young people themselves are now oriented to the modern Timika. The presence of a giant American-owned mining company, Freeport, causing a wave of migration to Timika, especially those coming from Java and Sulawesi.
This massive migration resulted in the tribe who inhabited the coastal region along with their brothers in the mountains became more and more displaced from their ancestral lands are no longer young sendiri.Generasi think customs are considered outdated. "I am very worried that if I was quickly called by God, who will menerusakan and keep this tradition?" Germanus as asked himself.
Kamoro ancestors bequeathed to share the wealth of tradition that is now starting to fade. Formerly there were many ritual ceremonies to honor the spirits of ancestors who aim to maintain balance and harmony of nature. Kamoro spiritual life can not be separated from it. So all forms of art such as dance, singing, and the engravings are always associated with the legends and myths which contains the teachings of their ancestors.
Told for generations, a little boy finds an egg on the beach when he was playing. Eggs are taken home, cared for and hatch a crocodile. After the huge, crocodile preys almost the entire population of the village. A woman who is pregnant, Mbirokateya, is the only survivor of the reptilian ferocity. She gave birth to a son, named Mbirokateyau.
When the mother told the events of the crocodile that prey on their villagers, Mbirokateyau has grown into an adult male is strong. Mbiroketayau promised to kill the crocodile. Until finally, he managed to beat and cut it into four sections reptiles. Then threw it into the four directions of the compass. The first part of the East as he gets thrown, he said, "Umuru me," which later became the origin of the Asmat. The second pitch to the West, saying "we Kamoro," as a forerunner of the Kamoro. As for the throw to the three headed to the north is believed to be ancestors of the tribes in the mountains, like the Amungme, Mee, Dani, and others. And he threw the last piece to the south, saying "we Semopano", which became the tribe Sampan.
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| source : detiktravel |
Kamoro ancestral tribal groups formed to visit each other and the mutual relationships between the members of the group. In each group, they have the traditional elders to regulate customary ritual called Kakurue We. They set the tribe through a traditional house called Taparu. In this traditional governance structures, Weyaiku is the highest leader in Taparu. He has a responsibility to protect its people and also serves as commander of the war to defend the rights of indigenous tribes from interference Kamoro other tribes.
The main ritual is the ceremonial Karapao Kamoro, namely the initiation of maturation seoarang boys. The ceremony is conducted in a temporary building in the form of elongated, the walls are made of woven sago leaves, poles tied together and the roof made of straw. Width of approximately three meters in length depending on the number of doors. While the number of doors depending on the number of children that will be initiated. To ensure a child is ready to perform the ceremony with him punching Karapao banana stem. If the pain meant he was not ready.
This festive ceremony that took place a few days, like a carnival. Drums beating, performed dances and songs led by an expert (Ndikiarawe) echoed throughout the ceremony. The bodies of children who initiated painted with soot, lime, and a variety of natural colors made from the leaves and beans. Large pillars carved into Mbitoro (ancestral statues), painted, and was awakened by incantations uttered by Opakawe (an old custom that led the entire procession of the ceremony).
Furthermore, with the dashing Mbitoro paraded around the village before being tied in front Karapao. Mbitoro establishment aims to bring back the strength and wisdom of an ancestor. During his life he was a strong, respected, and has a special ability. For example, an expert in making the boat or hunting that deserves to be emulated by a boy who initiated this.
Karapao a second ceremony performed a few years later. Children who initiated it will swap tapena (kid clothes) with leaves as wrapping his cock. The third ceremony is an additional and implemented if they are considered to be mature, ready for a family. At that time, they will dilobangi nose and pig tusk mounted. Since the 1950's, the ceremony has lost his nose pelobangan of Kamoro tradition.
As Germanus Wayaru, Pius Nimepo, Kamoro chiefs in Ayuka, now also experiencing the same concerns, "We want to set a custom hard. Young children do not want to hear anymore. This pangaruh of alcohol," he said addressing a variety of other issues that dihapai Kamoro today.
In the past villagers always cooperate, collect a variety of needs and the women ride the boat to go fishing, look for shrimp, and crabs. While adult males will go to bring their best dogs to hunt wild pigs into the river upstream. Now, membludaknya migrants are also accompanied by the emergence of places prostisusi make traditional values began to fade when various influences that are pervasive in the lives of new Kamoro.
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| source : detiktravel |
source and translate from detiktravel
credit to Cokiliciouz
