The Asmat are renowned for their bold woodcarving and their
headhunting and cannibalistic way of life. To understand the Asmat, we must
understand the habitat that they live in.
The Asmat live on the rugged and isolated southern
coast of Irian Jaya, in an area of approximately 10,000 square miles. The
dominant habitats there are swamps and mangroves.
The Asmat homeland has been described as
..."...essentially a gigantic mud plain covered by ...tropical rain
forest. Numberless rivers intersect it. Beneath the green blanket of forest
lies mud...Besides one or two forlorn patches of firm sand, the remnants of old
dunes, the spongy soil yields easily to the tread of human feet. Mud is
everywhere; even the rivers are grey with it." from The Asmat of New Guinea:
The Journal of Michael Rockefeller
The Asmat World View: The Asmat believe all things have a spirit (animism):
humans, animals, plants and even special locations such as a whirlpool or the
bottom of a river. They also believe that the universe is divided between the
world that can be seen and the unseen realm of the spirits. To the Asmat, it
was important to maintain a proper balance between the seen and unseen. Birth
and death balance the population between the seen and unseen realms, and one
cannot take place without the other. An imbalance is manifested in disease,
hunger, misfortune and death--caused by unsettled spirits.
The Asmat remained isolated from "modern"
society until the 1950's, protected by their remote and rugged location. On one
side is a mountain range covered by dense, almost impenetrable jungles and on
the other, the mud flats of waterways with treacherous currents. There are
currently an estimated 65,000 Asmat living in 60 villages. In the 1960's, some
villages were as large as 1,000-1,500, while tiny ones had only 50-100. But the
average was 300-400.
The Crosiers, Catholic missionaries, were the first
Westerners to establish a permanent presence near the Asmat territory in 1958.
In 1961, Michael Rockefeller disappeared in Asmat territory. He was collecting
Asmat art for the New York Museum of Primitive Art and no one knows what
happened to him after his boat capsized and he was stranded in a bank in the
middle of a river. Some believe he drowned or was eaten by crocodiles. Others believe
that he made it to shore, but was killed and eaten by the Asmat. Yet others
believe he just went native to be among the Asmat that he so admired.
The Asmat are an ethnic
group of New Guinea island, residing in the Papua province of Indonesia.
Having one of the most well-known and vibrant woodcarving
traditions in the Pacific,
their art is sought by collectors worldwide. The Asmat inhabit a region on the
island's southwestern coast bordering the Arafura Sea,
with lands totaling approximately 18,000 km2 (7,336 mi2) and consisting of
mangrove, tidal swamp, freshwater swamp, and lowland rainforest.
The land of Asmat is located both within and adjacent to Lorentz National Park and World Heritage Site, the largest protected area
in the Asia-Pacific region. The total Asmat population is estimated to be
around 70,000. The term "Asmat" is used to refer both to the people
and the region they inhabit.
Traditionally, man y Asmat men practiced polygyny by
marrying more than one woman. In many cases, men were expected to marry a male
relative's wife if that male relative died (otherwise the woman and her
children would be left without a source of protection or economic support).
Schneebaum reported that
many Asmat men had long-term ritual sexual/friendship relationships (mbai) with
other men, although the prevalence of this practice has been disputed by
others. In the mbai system, male partners were also known to share their wives
in a practice called papitsj. It is
probable that missionary influence in the last several decades has reduced the
occurrence of both mbai and papitsj.
Culture and subsistence
The natural environment has been a major factor affecting
the Asmat, as their culture and way of life are heavily dependent on the rich
natural resources found in their forests, rivers, and seas. The Asmat mainly
subsist on starch from the sago palm (Metroxylon sagu), fish, forest game, and other items
gathered from their forests and waters. Materials for canoes, dwellings, and
woodcarvings are also all gathered locally, and thus their culture and biodiversity
are intertwined. Due to the daily flooding which occurs in many parts of their
land, Asmat dwellings have typically been built two or more meters above the
ground, raised on wooden posts. In some inland regions, the Asmat have lived in
tree
houses, sometimes as high as 25 meters from the ground. The Asmat have
traditionally placed great emphasis on the veneration
of ancestors, particularly those who were accomplished warriors. Asmat art,
most noticeably elaborate, stylized wood
carving, is designed to honour ancestors. Many Asmat artifacts have been
collected by the world's museums, among the most notable of which are those
found in the Michael C. Rockefeller Collection at the Metropolitan Museum of Art in New York
City and the Tropenmuseum in Amsterdam.
Traditionally, many Asmat men practiced polygyny by
marrying more than one woman. In many cases, men were expected to marry a male
relative's wife if that male relative died (otherwise the woman and her
children would be left without a source of protection or economic support).
Schneebaum reported that many Asmat men had long-term ritual sexual/friendship
relationships (mbai) with other men, although the prevalence of this practice
has been disputed by others. In the mbai system, male partners were also known
to share their wives in a practice called papitsj.It is probable that
missionary influence in the last several decades has reduced the occurrence of
both mbai and papitsj.
Language and ethnic sub-groups
Linguistic classification of the native language(s) of the
Asmat people is somewhat problematic, but is generally characterized as being a
group of closely related languages or dialects (most mutually intelligible to
some degree), known as the Asmat family, which is a sub-family of the Trans–New Guinea language phylum.
However, some ethnic groups who speak languages in the Asmat language family,
such as the Kamoro and Sempan peoples who live adjacent to the Asmat, are
ethnically distinct from Asmat.
Asmat may be thought of as an umbrella term for twelve
different ethnic sub-groups with shared linguistic and cultural affinities and
sense of shared identity. These twelve Asmat groups include Joirat, Emari
Ducur, Bismam, Becembub, Simai, Kenekap, Unir Siran, Unir Epmak, Safan,
Aramatak, Bras, and Yupmakcain. Further complicating the issue, these groups
speak approximately five dialects (Casuarina Coast Asmat, Yaosakor Asmat,
Central Asmat, North Asmat, Citak). However, at some important level these
groups share a sense of identity and would likely refer to themselves as
"Asmat".
History
Until the 1950s, their remote and harsh location isolated
the Asmat from other peoples. It was not until the mid-20th century that they
came into regular contact with outsiders. Initially, the Asmat had a reputation
as headhunters
and cannibals,
and were left undisturbed.
The first apparent sighting of the Asmat people by explorers
was from the deck of a ship led by a Dutch trader, Jan
Carstensz in the year 1623. Captain James
Cook and his crew were the first to actually land in Asmat on September 3,
1770 (near what is now the village of Pirimapun). According to the
journals of Captain Cook, a small party from the HM
Bark Endeavour encountered a group of Asmat warriors; sensing a threat, the
explorers quickly retreated. In 1826, another Dutch explorer, Kolff, anchored
in approximately the same area as that visited by Cook. When the Asmat warriors
again frightened the visitors with loud noises and bursts of white powder,
Kolff's crew also rapidly withdrew. The Dutch,
who gained sovereignty over the western half of the island in 1793, did not
begin exploring the region until the early 1900s, when they established a
government post in Merauke in the southeast corner of the territory. From there,
several exploratory excursions with the goal of reaching the central mountain
range passed through the Asmat area and gathered small numbers of zoological
specimens and artifacts. These artifacts were taken to Europe where they
generated much interest, and probably influenced modernist and surrealist
Western artists such as Henri Matisse, Marc
Chagall and Pablo Picasso.
The first colonial post was established in the Asmat area in
Agats in 1938. This small outpost was closed in 1942 due to the onset of World War
II. After the war, Father G. Zegwaard, a Dutch Missionary, began patrols
into Asmat from the Mimika area to the west. In 1953,
Zegwaard re-established the post in Agats, which was to become the government
headquarters and the base for Roman Catholic missionaries. It was not until Catholic
missionaries
established the post in 1953 that significant interaction with the Asmat people
began. Catholic missionaries, many with degrees in anthropology,
were successful in persuading the Asmat to stop cannibalism and headhunting,
while encouraging the continuation of other important cultural cycles and
festivals such as shield and bisj ceremonies, which were incorporated into an
adapted Catholic liturgy.
Asmat was the launching point for an arduous joint
French-Dutch expedition from the south to north coast of New Guinea in 1958 to
1959, which was documented by the team and resulted in a book and documentary
film, The Sky Above, The Mud Below, which
won an Academy Award in 1961. In November 1961, the 22-year
old Michael C. Rockefeller, son of Nelson A. Rockefeller who was then the
Governor of the State of New York and member of one of the wealthiest families in
the United
States, disappeared in Asmat when his boat overturned while on an art
collecting expedition. His disappearance, followed by an intensive and
ultimately unsuccessful search by the Dutch authorities, has been the source of
much speculation as to Mr. Rockefeller's fate. In 1962, the Indonesian
government took over administration of western New Guinea.
After a short period under the new Indonesian administration
from 1964 to 1968 in which Asmat cultural ceremonies were officially
discouraged. Local Bishop Alphonse Sowada was
instrumental in facilitating the revitalization of woodcarving and other
festivals, which remain strong today. The church, along with Tobias
Schneebaum and Ursula Konrad, established the Asmat Museum of Culture and
Progress (AMCP) in the local town of Agats in 1973, to maintain local pride
in Asmat cultural traditions. Each year in early October, the church sponsors a
woodcarving competition and auction to recognize outstanding carvers.
Current context
Even today, the Asmat are relatively isolated and their most
important cultural traditions are still strong, though their interaction with
the outside world has been increasing over the last decades. Many Asmat have
received higher education in other parts of Indonesia and some in Europe. The Asmat
seek to find ways to incorporate new technology and beneficial services such as
health, communications, and education, while preserving their cultural
traditions. The biodiversity of their area has been under some pressure from
outside logging and fishing, although this has faced significant and not
unsuccessful resistance. In the year 2000, the Asmat formed Lembaga Musyawarah Adat Asmat (LMAA),
a civil society organization that represents and articulates their interests
and aspirations. LMAA has been working with Indo-Pacific Conservation Alliance
since 1999, and has established separate traditional sub-councils, or Forum
Adat Rumpun (FAR) to implement joint activities. In 2004, the Asmat region
became a separate governmental administrative unit or Kabupaten, and elected Mr. Yufen Biakai, former
director of the AMCP and current Chairman of LMAA, as its Bupati (head of local
government
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