Tag Archives: Papua

Visiting Papua: Little things, big impact: Notes from my travel journal.

Packed for travel: As we descended toward the village of Ugimba, two men – wearing only traditional kotekas (penis gourds) and tribal markings and wielding large bow and arrow sets – stepped out of the bush and onto the path, raising their weapons toward us as they did so. (from my post entitled, “Welcome to Ugimba, West Papua”) Men who travel in from other villages often carry weapons should they encounter a tasty bird or tree kangaroo, but also because they wish to be ready if ever-present tensions escalate. Orchid fibers wrapped tightly at the tips of war arrows increase contamination of wounds. This indicates that the arrow was designed for a human target.

Amakane! literally means, “Welcome to my bosom.” The message is warm and welcoming and implies, “I offer to nurture you.” In addition to some time spent in the larger towns of Timika and Sentani, I was able to visit the interior villages of Bilogai-Sugapa, Titigi, Hitadipa, Gamagae, Ugimba, Beriquit, Sengapa, Kobae and Selemama in the Zombandoga, and Pogapa. In one village, a man yelled up to us enthusiastically from his hut at the bottom of the hill, “It is amazing that the mbagubagu (literally, ‘straight hair,’ a term for Indonesians and expats) walks this land.” In another, a village elder told a gathered crowd where I was demonstrating porter skills, “What is happening here is more precious than the largest cowry shell.” Everywhere I travelled, I felt sincerely welcomed.

Near Beriquit, a man yells his welcome up to us!

Near Beriquit, a man yells his welcome up to us!

“Giving relationship” is more than “taking only pictures” or “leaving no trace!” An assistant pastor in the Zombandoga, this man was so moved by the fact that I wanted to walk through the jungles and encounter people instead of using helicopters to travel to and from villages, that he gifted me a necklace with pig’s tooth. I felt significantly appreciated and honored.

“Now everyone gather!” Completion of the Selemama airstrip in the Zombandoga valley required nine years of manual labor. One construction strategy was to collect water seeping from the hillside behind a makeshift dam, which when released allowed pent up water to surge forward and carry dirt to a location lower on the airstrip where fill dirt was needed. Large rocks, initially unmovable, littered the future site. Fires were stoked beneath them, and the heat caused them to split. Once split, they could be carried away. See the captivating November 2013 video of the opening of the new landing strip in the Zombandoga here.

Construction at the lower edge of the airstrip in February 2013.

Construction at the lower edge of the airstrip in February 2013.

“Toto, I’ve a feeling we’re not in Kansas anymore!” Though I have traveled the world and seen numerous communities ravaged by poverty, the extreme poverty as it exists in Papua is of a slightly different shade of suffering. The interior and much of the Highlands are remote and void of the “conveniences” of roads, running water, electricity, and health care. While sustenance farming and hunting practices, strong clan and tribal bonds, and access to some remote communities via airplane exist to support communities, the challenging topography which limits access, unrelenting rains which often destroy homes and gardens/crops and leads to starvation, and recent epidemics which have decimated not only the pig, chicken and rabbit populations, but also many children and teenagers, have all factored into Papua’s poverty equation.

Let’s play! Soccer is the lingua franca of inclusion. I found myself playing more soccer than I had in years! Whether playing soccer outdoors on a remote village airstrip or in an indoor gymnasium, pick-up games were easy enough to find. Below, Muslim (Indonesian national) and Christian (indigenous Papuan) school children have an opportunity to practice and play together. In communities often rippling with tensions, soccer serves as a common language for fun and healthy competition.

Don’t lose your head over this issue! During the 1920s, British and Dutch colonists sought to end the practice of headhunting used by warring tribes. Headhunting was used both to appease ancestral spirits as well as to give ritual names to children during manhood initiations. The colonists forced them to end their traditional practices by shooting them down in a show of raw force! Missionaries later brought Christianity to the area to further help stop the practice, admittedly in a much less barbarian manner than their colonial kinsmen. Remnant sorcery and witchcraft continued to cause the missionaries significant consternation, but eventually churches and pastors were able to introduce the Christian Bible into the Highlands. Though one can today still read about man-eating witches and witch-eating men, the practices of headhunting and cannibalism have been abandoned in all but perhaps some exceedingly remote groups. Pastors now routinely “split God’s Word” (interpret and preach) the Christian Bible to congregants. The Bible is referred to as the Hazi Dode, the “Holy Talk.”

A colorfully dressed woman prepares for a Sunday worship service.

A colorfully dressed woman prepares for a Sunday worship service.

Does it really matter? The lowlands of Papua are home to some of the most poisonous snakes on the planet. A danger score has been posited and includes: (1) venom toxicity, (2) venom yield, (3) fang length, (4) temperament, and (5) frequency of bite. However, whether a snake rates a 16 or a 21 (out of 21!) on the danger score has very little meaning to the one who has been bitten. A friend reminded me, “No snake is a friendly snake in the tropics!”

The pig is indigenous and very important to the Papuans. So much so that other domesticated animals carry the word ending for pig, wogo. So wogo is rabbit (i.e., marsupial-pig) and bega wogo is chicken (i.e., bird-pig).

A translation to take your breath away: The word given to describe a cigarette (to tau uggia, or shortened, to-gia) literally means, “inhaling the devil’s breath.”

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Cowrie shells: More than simply “shell money.”

My travels in West Papua introduced me to so many different people, and my eyes were opened to a host of new and interesting customs and cultures, unlike anything I had experienced in the past three decades of travel around the world. I’d heard stories of head-hunting, tribal warfare, freedom fighters, of Don Richardson’s amazing “Peace Child” account with the Sawi tribe, of man-eating witches and of witch-eating men!

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I also heard of less dramatic but equally intriguing accounts surrounding the lore of pigs as valued over women (principally to extract a high bride price in the purchase of wives), the extraordinary value of cowry shells (so credited because of the storied histories accompanying them), the use of stinging nettles as salves to abate pain, and of polygamous clans headed by honored chiefs (in which more wives indicated an increase in the chief’s status).

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This post explores the beautiful cowry shell, an item not unfamiliar in the legend and mythos of New Guinea. I start with some interesting general information (with links to original resources) and conclude with a few paragraphs specific to the tribes of West Papua. Enjoy!

Illustration from Natural History: Mollusca (1854), p. 169 – “Full-grown Cowry”

Cowry shells (also spelled cowrie, plural cowries) are home to the Cowry snail, a marine mollusk of the Cypraeidae family. These sea snails are native to the Indian and Pacific oceans, particularly the waters around the island nation of Maldives, off the southwest tip of India.

Erosaria marginalis Dillwyn, 1827

Erosaria marginalis Dillwyn, 1827

The shells of cowries are usually smooth and shiny, often colorfully patterned, and more or less egg-shaped, with a flat belly showing a long, narrow, slit-like opening, often toothed at the edges. Their lengths range from a tiny 5 mm to a robust 19 cm.

The attractive cowry shells have fascinated people throughout history and, subsequently, have been used extensively in jewelry and for other decorative and ceremonial purposes.

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Interestingly, they are also one of the oldest known forms of currency and have been widely used as such around the globe. This practice dates back at least several thousand years ago to China where, because shells could not be counterfeited and sources for cowries were so far removed from China, the wealthy imported cowry shells for use as currency. Excavations of early Chinese emperors evidenced that even the royal dead had currency in store for the afterlife, as cowry shells have been found placed in their mouths! The shells were used for centuries as African currency and huge amounts of Maldivian cowries were introduced onto the African continent by western nations during slave trading days. History shows that they were also used as means of exchange on the sub-continent of India as well as in Arabia.

A print from 1845 shows cowry shells being used as money by an Arab trader.

A print from 1845 shows cowry shells being used as money by an Arab trader.

Beyond their value as currency, cowry shells have been used as symbols of wealth. Rows of shells found attached to African masks symbolized great wealth and clothes covered with cowry shells likely indicated royalty. Anton Ploeg documented wealth items used in the Western Highlands of West Papua, Indonesia.  He uses the term “wealth items” to refer to movable objects (cowry shells and pigs rather than land, for example), accorded great value and used as means of payment, as gifts, as ritual objects, and as markers of identity.

Hindu dancers at the Festival of Lights (1916)

Perhaps most surprising, the Ojibwe (Chippewa) original peoples in North America, who inhabited the area around Lake Superior, used cowry shells in ceremonies. Debate exists about how the Ojibwe traded for or found these shells, so far inland and so far north, so very distant from their natural habitat. Oral stories and bark scrolls seem to indicate that the shells were found in the ground, or washed up on the shores of lakes or rivers. They may also have been obtained through trading.

Five Ojibwe chiefs in the 19th century.

Five Ojibwe chiefs in the 19th century.

There are numerous additional uses of cowries, both traditional and modern. Rachel Naba has written an interesting piece entitled, “The Gift of the Cowry.” Cowry shells have also been viewed as symbols of womanhood, fertility, and birth. Waistbands strung with cowry shells have been worn around hips to increase fertility. Women in Roman Pompeii wore them to prevent sterility. In Japan, one name for the cowry shell translated to “the easy delivery shell” and some women held cowry shells while giving birth to aid in a successful delivery.

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Cowry shells are sometimes used as dice, as in board games or in divination (foretelling the future or gaining occult knowledge). As shells are thrown, those landing with opening upwards indicate the actual number rolled.

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The Cowry in West Papua

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As I desired to understand the culture & customs of the various people groups in West Papua, what I learned regarding the cowry came in part from casual conversations with Papuans.  I am also indebted to Kal Muller, whose stunning photography and careful documentation in West Papua, have helped introduce not only the world to the Papuans, but also Papuans to their own rich history. In February 2013, Mr. Muller gifted me three beautifully written and illustrated texts: Introducing Papua, Highlands of Papua, and South Coast of Papua. These excellent resources distill years of research into manageable, organized bites; perfect resources for my visit to the interior highlands.

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The importance of cowries in the highlands of West Papua was linked to their usefulness as trade items. While major trade items included pigs, salt, stone blades, and seashells, the specific type of cowry, Cypraea moneta, morphed into the most commonly used form of currency. Items less valuable than the major trade items were traded or sold for this “shell money.” Other types of cowries were used as well, but on a much smaller scale. Lower value items included, for example, various bird feathers, colored soils, or orchid fibers from outside the area.

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The “shell money” system may have been introduced to New Guinea by the Japanese during World War II and further spread via porters assisting the first Protestant missionaries through the 1950s. In the mid-50s, the Dutch government brought in large quantities of lower valued shells. Soon thereafter the Indonesian rupiah (IDR) was introduced. Cowry shells still see use in trade and purchase, and are currently used alongside the rupiah. This is especially true in more remote interior communities.

Cowry shells, Cypraea moneta. Now: Monetaria moneta (Linnaeus, 1758)

Cowry shells, Cypraea moneta. Now: Monetaria moneta (Linnaeus, 1758)

Cowry shells also still serve an important role in acquiring brides, as part of the bride price, in highland communities. The cowries are accompanied by a number of pigs as well as rupiah, the latter two in accordance with the wealth of the groom’s clan.

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I found it immensely interesting that the value of the cowry – especially in times preceding 1950 when cowries were difficult to obtain – had more to do with its history than with its size and color, which predominantly determines the value of newer shells.

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This young West Papuan woman wears her cowry necklace as many commonly do, as simple jewelry.

This young West Papuan woman wears her cowry necklace as many commonly do, as simple jewelry.

It was explained to me in story form; that is, “This cowry was used to settle a certain dispute between such-and-such clans. Later, it was offered as part of the bride price for so-and-so, a man of status in the community. Finally, this particular cowry was given as part of a trade for a number of pigs needed for a significant celebration.” It was in this manner that cowries increased in value as they accumulated history.

Climbing the 7 Summits not as easy as 1, 2, 3!

This post is probably simply just more for fun than the scientist’s mind or the adventurer’s heart will likely allow. You judge …

Aconcagua, highpoint of the Americas

Aconcagua, highpoint of the Americas

·        How many continents are there: 5 or 6 or 7?

o   Most students in the United States are taught that there are seven continents: Africa, Antarctica, Australia, Asia, Europe, North America, and South America.

o   Many European students are taught that there are six continents, with North and South America combined as the single continent of America: Africa, Antarctica, Australia, Asia, Europe, and America. In some parts of the world, students learn that there are just five continents: Eurasia, Australia, Africa, Antarctica, and the Americas. And yet other students are taught that Antarctica, due to its lack of permanent inhabitants, does not meet the traditional definition of a continent.

o   Many refer to six continents, where Europe and Asia are combined as Eurasia (since they’re one solid geologic landmass): Africa, Antarctica, Australia, Eurasia, North America, and South America.

o   See National Geographic’s Geography FAQs for a simple, clear & interesting description.

·        Verdict: No consensus!

Climber’s Base Camp on Mt. Vinson, Antarctica

·        What is included in the definition of the “continent” of Australia?

o Australasia is a landmass description which includes Australia and the island group of Indonesia and New Guinea, and holds weight with the concept that islands located near a continent are considered a part of that continent. 

o   Australia is by convention recognized as a continental mass, not just a big island.

o   As a side note, Oceania is identified as a region centered on the islands of the tropical Pacific Ocean. The term is sometimes used to denote the area of Australasia (most common use), sometimes all the islands between Asia and the Americas, and sometimes all the islands of all the oceans (least common use). I have not seen Oceania described as a physical continent, whether using geography, political boundaries, or cultural groupings, but only as a term of convenience to collect disparate islands.

·        Verdict: No consensus!

Mt. Everest, unquestionably the highest summit of the world!

Mt. Everest, unquestionably the highest summit of the world!

·        Which summits should we include in our pursuits?

o   Mont Blanc or Mount Elbrus?

§  From the perspective of geography, many Europeans recognize Mont Blanc as the highest peak of Europe. From the perspective of political boundaries, Mount Elbrus becomes Europe’s highest peak.

o   Carstensz Pyramid or Kosciuszko?

§  If New Guinea is not considered part of the continent of Australasia and is thus a separate island, Kosciuszko would be the highest point on the continent of Australia. If New Guinea is a part of the Australasian continental mass, then the highest peak becomes Carstensz Pyramid. In my experience, most climbers choose to include the island of New Guinea, though strong opinions & some opposing ideas regarding the science of continents exist.

§  To add to the dialog, many have suggested that Kosciuszko does not belong simply because in its short trek there exists no significant challenge for climbers. Carstensz Pyramid, on the other hand, is a true challenge for the adventurer. Others strongly disagree that such a criterion ought to even be considered.

§  Gerry Roach authored an interesting piece entitled, “In Defense of Kosciuszko,” which is a thought-provoking and enjoyable to read.

·        Verdict: No Consensus!

Mount Elbrus, in Caucasus Mountains of Russia

Mount Elbrus, in Caucasus Mountains of Russia

Maybe Dick Bass’s Seven Summits idea will evolve to “nine continental summits of the world’s five continents!”

A Taste of Papua!

One of the most enjoyable experiences of my crossing cultures from the U.S. to visit Indonesia and the jungles of Papua includes sampling local foods. I recently traveled to Papua for a three week trek through the interior with only 30 packets of oatmeal, 30 protein bars and 60 electrolyte drink mixes, intending to procure the remainder of my foods in the villages I visited. I admit I was a bit intimidated by the “taro in the morning and sweet potato at night” diet stories I had heard, so I also brought four freeze-dried dinner meals just in case!

Broad-leafed taro in a garden.

Broad-leafed taro in a garden.

White taro, marbled taro & sweet potato: staples of the Papuan diet.

White taro, marbled taro & sweet potato: staples of the Papuan diet.

Hoga (a general term used for greens) with chunks of wogo (pig, a precious protein resource for Papuans) and rice (a relatively recent import to the island).

Hoga (a general term used for greens) with chunks of wogo (pig, a precious protein resource for Papuans) and rice (a relatively recent import to the island).

As it turned out, I didn’t need most of what I brought with the exception of the electrolyte drink mixes (the jungle is so hot & humid and I was vigilant regarding hyponatremia!) I was able to eat local, native, traditional and indigenous foods throughout my entire stay.

We buy some fruit from a child along the trail.

We buy some fruit from a child along the trail.

Stripping a sugar cane stalk.

Stripping a sugar cane stalk. The raw cane immediately rewards you with a burst of sweet, wet sugar when bitten.

Phineas enjoying sugar cane.

Phineas enjoying sugar cane.

That said, I am by no means hyper-adventurous when it comes to ingesting strange foods. Neither am I careless with regards to food & water safety protocols for travelers. I also realize, however, that almost all diarrheal illnesses are caused by infectious microorganisms which are ingested and are more common in parts of the world where food or agricultural hygienic practices are compromised or not reliably safe. So I definitely watch what I put in my mouth & where it’s been before I put it there!

Sage tree: "Sage" is pronounced with a short "a" and a long "e"

Sage tree: “Sage” is pronounced with a short “a” and a long “e”

About the size of a plump radish, sage grows on a tree, can be found in either red or white, and has a sweetish initial taste.

About the size of a plump radish, sage grows on a tree, can be found in either red or white, and has a sweetish initial taste.

Plus, contrary to popular belief, traveler’s diarrhea is not caused by food or drink to which the gut is “unaccustomed.” It is also true that most Americans have grown up with pretty good sanitation & food handling practices, and so have little or no immunity to help protect against what might in other places be considered “normal” practices.

Rabbit, chicken & pig comprise the principle meat sources for Highland Papuans. This particular rabbit earned the name "yummy bunny" from a 14-month old child who was given a little bit of leg to eat!

Rabbit, chicken & pig comprise the principle meat sources for Highland Papuans. This particular rabbit earned the name “yummy bunny” from a 14-month old child who was given a little bit of leg to eat!

The reddish tinge seen in the hair of some of these tekah (kindergarten) children has been cited as an indicator that their diets lack sufficient protein.

The reddish tinge seen in the hair of some of these tekah (kindergarten) children has been cited as an indicator that their diets lack sufficient protein.

Fishing in Lake Sentani adds a healthy protein source for people living there. Fish was abundant in the markets.

Fishing in Lake Sentani adds a healthy protein source for people living there. Fish was abundant in the markets.

This beautiful old avocado tree bore an enormous amount of fruit.

This beautiful old avocado tree bore an enormous amount of fruit.

Finally, it would without a doubt be exceedingly cumbersome to import a full menu from home. Practically speaking, with the severe weight restrictions on flights into New Guinea (often a 20 kg max) or the associated exorbitant costs of additional baggage to do so, and the limited variety of familiar foods, even if one shops at commissaries preferred by the expat community, eating at least some local foods becomes a necessity. Let’s be real, though, it’s just plain tasty, interesting and fun to do so.

Papua is rich in its variety of fruits. This grapefruit-like fruit (called a pamalo) tasted sweet like a succulent orange.

Papua is rich in its variety of fruits. This grapefruit-like fruit (called a pamalo) tasted sweet like a succulent orange.

Deserts ... Papuan style!

Deserts … Papuan style!

Rice squares packaged in a bamboo sheath & a tasty mixed vegetable soup served as part of a dinner meal.

Rice squares packaged in a bamboo sheath & a tasty mixed vegetable soup served as part of a dinner meal.

I hope you’ve enjoyed a taste of Papua!

Welcome to Ugimba, West Papua

The village of Ugimba lies in the heart of Moni land in West Papua, deep in the jungles of New Guinea. It is the deepest of the tribal villages; only immensely dense jungle and the high marshes and limestone plateau’s of the Sudirman mountain range lie further afield. We would travel these jungle paths en route to Carstensz Pyramid, the jutting high point of the Australasian continental mass.

As we descended toward the village of Ugimba, two men – wearing only traditional kotekas (penis gourds) and tribal markings and wielding large bow and arrow sets – stepped out of the bush and onto the path, raising their weapons toward us as they did so.

Our hearts stopped, but just for a breath. A moment later several young women also stepped into our path. Equally modestly dressed in grass skirts and colorful jog bras – I guess that’s what I should call their tops – also with a variety of facial paintings and tribal markings.

The women began a series of repetitive calls that sounded very much like an old style emergency alert siren. The sound that issued from them rang amazingly loud and clear and others, further toward the village, responded in kind, setting up a sort of path of sonic bread crumbs for us to follow. We were being treated to an entirely genuine and traditional village welcome ceremony, complete with dance and song.

The welcome committee, now growing rapidly as additional warriors, women and children joined in, guided us patiently toward Ugimba. Running ahead about fifty feet, then stopping to dance as we caught up, and all the while calling out, the six of us were soon engulfed in a friendly swarm of Moni villagers.

Some villagers welcomed & greeted us in traditional dress …

… and others came to welcome us in casual dress.

We all joined in for the photo op.

What a fantastic experience after a day of trekking through the heat, humidity and wetness of the jungle! At the time, I simply knew we had a lot to look forward to on this trip. We were engaged on an excellent adventure via a route that has seen few western travelers, with a two-fold goal: first, safely reach and return from the summit of Carstensz Pyramid and second, build relationships with indigenous people which would respectfully balance our visit with their way of life. Now, in retrospect, I know we were treated to the very special and unique experience that not many see any longer … literally being welcomed into the Moni home! The July 2012 excursion represented our inaugural effort and as I now look forward to future visits, I am still full of hope for more summits and stronger relationships.

Watch my short, fun video of some of the Moni welcome ceremony.

Enjoy!

Visiting Papua (Part 3: Cultural Sensitivity)

Teju Cole, writer, art historian, street photographer, and contributor to the New York Times, the New Yorker and more, recently tweeted several striking statements that really grabbed my attention:

  • From Sachs to Kristof to Invisible Children to TED, the fastest growth industry in the US is the White Savior Industrial Complex.
  • The White Savior Industrial Complex is not about justice. It is about having a big emotional experience that validates privilege.
  • I deeply respect American sentimentality, the way one respects a wounded hippo. You must keep an eye on it, for you know it is deadly.

And I certainly encourage you to read Mr. Cole’s complete comments in The Atlantic, March 21, 2012, at http://www.theatlantic.com/international/archive/2012/03/the-white-savior-industrial-complex/254843/ for context, but my question here is, “How do I balance our visits with the Papuan’s traditional ways of life?” Whether I come to guide a climb of Carstensz or to involve myself in some sort of ‘community development’ project, can I do so in a way that not only does no harm to the Papuans, but also in a way that is rooted in respect? I admit, I have to learn what this means. I certainly don’t desire to be a part of that White Savior Industrial Complex. Oh yeah, and I was born in Amsterdam. That’s not considered a bonus in Indonesia!

I’ve read or heard statements which just make me wince. I knew these statements were likely borne of cultural ignorance, not maliciousness, but I wondered how they might read if their authors had been more culturally aware and in-tune with their role as visitors:

  • “The Dani are so much nicer than the Moni.”
  • “The exciting thing about Carstensz is that you start the trek from a village … whose people still walk around naked, with bows and arrows and eat spiders.”
  • “There’s also a lack of any sort of facial recognition of closure or agreement. No smiles. No handshakes. No nods of the head.”

One of these statements came from a friend of mine, so don’t mistake me, I’m not lambasting anyone, I’m simply using these examples to caution myself with the understanding that I, too, can share the spotlight with the “culturally insensitive tourist” or even the “white savior industrial complex,” and those attachments I’d like to avoid!

Perhaps I can share a few (admittedly simplistic) cultural sensitivity guidelines which I held to on my first climbing adventure in June-July 2012:

It is important for people not to “lose face.”

“To lose face” means to be embarrassed or to lose respect in the presence of others. For example, if we have some sort of misunderstanding, miscommunication, issue, etc. with one of our local porters, we should bring that issue to the local porter leader rather than taking it up with the individual porter. For example, we had a climber who needed help carrying a backpack, and the porter who carried that pack was not always nearby when it came time to take a rest stop. Regardless of how many times that occurred (or how badly we wanted the porter to stick close by), we remained sure to ask our porter leader to manage the porters. As a result, we didn’t shame an individual porter and our local porter leader retained his lead role without losing the respect of his team.

We may see things that we do not agree with.

For example, several young boys (probably about 10 years of age) accompanied our party and carried supplies for several days. While we might think these young children should be in school (and, of course, we also have strong feelings regarding child labor), in this case, we learned that the boys actually came along as helpers for their dads. They were enjoying being out with their dads during a week-long furlough from grade school! They were just “working” so much harder than any 10-year old we know.

Honestly, there are a number of other things that might cause our eyebrows to lift, practices which are so far removed from our own cultural norms that we naturally can’t help but apply value judgments. Polygamy, cannibalism (though recently this has only been found in cultic ceremonies), animist practices, the role and value of women and children in tribal society, tribal warfare, etc. all fall into this camp. It is important for us to be aware of just how very much Papuan life contrasts our own.

Greetings

Before heading to Papua, it was explained to me that Papuans love greetings. I came to learn that this was true even with the simplest greetings. Of course, the fun part is recognizing that tribal greetings are different from our own.

A friend who grew up on the island mentioned that to a Western tourist, the tribal people (speaking of the Moni with whom we worked) can seem loud (the Moni speak loudly in clipped, guttural tones) and look mean (their facial and body language is far more reserved than we are accustomed to). She then added that they were likely “the loudest talking, meanest looking … intelligent and friendly people we would ever meet!” And I indeed found them to be unbelievably friendly.

“Amakane” (ah-MAH-kah-nā) is the traditional and most common Moni greeting used by both men and women. It literally means, “Welcome to my bosom.” I have been told that all Moni greetings are offering up a private body part in some way or another. Amakane, (which offers up one’s breasts) is no different. The message is warm and welcoming and lovely, and implies, “I offer to nurture you.”

Another wonderful greeting, a mix between our Western handshake and a finger snap, is a knuckle snap. A lightly held opening handshake is followed by the knuckle snap and then by a closing lightly held handshake.  The knuckle snap itself results in a loud snapping noise, just as if one snapped their fingers really well. The two who greet each other curl their hands in order to intertwine the knuckles of each other’s 2nd and 3rd fingers. Then holding tightly, they quickly pull away from each other causing the snapping noise. What a wonderful greeting! It is rare that this greeting does not bring smiles to faces!

I did find that for all of their reserved nature, flashing a smile and saying “amakane” never failed to produce a similarly friendly smile and greeting in return.

Enjoy!

Carstensz Summit July 2012

We just returned from a phenomenal experience in Papua! It was everything we hoped for and a bit more!

Here are a few photos of our time in the jungle, among the people, and on the peak. Scroll over the photos to read a brief description and stay tuned as I continue to contribute short articles of interest each month.

Enjoy!