Mon

A very impressive experience, when our group stepped on Domine Edward Osok Sorong. The capital of Jayapura. The district capital is located in Waisai.

The government in this district has only been effective since 16-9-2005. While the name Numfor comes from the name of the island & the indigenous population of Numfor Island. When they left the island, occasionally looking back they saw Warmambo Island still visible above sea level.

They sell various commodities to several Yapen Waropen archipelagos, Wondama & Dore bays, Manokwari, Amberbaken, and extend to various waters of the archipelago. Kofiau Island is an area that has a smaller distribution of mangroves compared to other islands. The construction of core schools has been pioneered since 2007.

The area is categorized as an outermost island that borders directly with the Philippines. Furthermore, Faris stated that the challenges in the 21st century are more complex along with technological advances. This ethnic group lives in the villages of Salio, Selpele, Waisilip & Bianci.

The groups that migrated later were the Bugis & Buton ethnic groups, followed by the Javanese and others. The Batanta tribe is the native population of Batanta Island. They inhabit the villages of Kalyam & Solol in the Sagawin Strait.

The Matbat ethnic group can be found in the villages of Salafen, Atkari, Lenmalas, Folley, Tomolol, Kapatcool, Aduwei & Magey. They inhabit the villages of Tikus, Solal, Wejim & Satukurano islands. This tribe inhabits the villages of Deer, Dibalal & Tolobi.

The Laganyan people live in 3 villages, namely Araway, Beo & Lopintol, while the Ambel people inhabit villages such as Kabilol, Go, Waifoi, Wairemak, Kalitoko and Warsamdin. The name means the skull of the Sawai people. It is also mentioned there that the origin of the Moi people is from Klawelem in the Makbon district.

Some are boiled for 7 hours & the boiled water is changed every 2 hours. Arborek Village has gained an excellent reputation among local authorities & international community. The local community in this village has succeeded in formulating local regulations, naming their conservation areas, namely Mambarayup & Indip.

On the front there is a carving of man sorawen, which means flying & refers to the male party. On the back there is a carving of insorawen, which means fish / women. Pioneer ships will dock at the Yellu village pier & the travel time is somewhat longer than express ships.

Fafan means board & lap means side. Tippale comes from the word tip which means large pond. Kafo means a place where there are pearl bia & pop indicates a place above and if interpreted a place where there are many bia on top.

With the presence of the company, the Kafopop village then received assistance for village development & became a place of business for residents in the village. Doctors are only available at the health center in the district capital located in Dabatan village. The baby & mother are in the room for 44 days which will later come out and a ceremony will be held for the baby to leave the room, be named and step on the ground.

Arriving at Upalepop, the fog is installed on a wooden pole. The night before the event / Thursday night, the community gathers at the house of one of the traditional leaders, usually in the Banlol clan. The next day after the other groups have arrived, they row together towards Namlol Island.

Each boat that arrives at Mas Island must prepare 3 batulaga to be presented to the kapitla as tribute. After spreading out to several islands, they must gather again on Cempedak Island. Boats that have arrived at Pamali Island will put white cloth on their poles.

Frans Kaisiepo, governor of West Irian for the 1964-1973 term & Indonesian national hero. Fredrik Menufandu, regent of Supiori for the 2011-2014 term. JR Mansoben, LIPI academic from Cendrawasih University.

Hans Wospakrik, lecturer at the Bandung Institute of Technology. Marianette Octovina Wospakrik, a physics researcher at Fermilab in Batavia, Illinois, United States. Frans Sisir, a singer & participant in Asia's Got Talent 2019.

Nitya Krishanda Maheswari, a badminton player & daughter of Panus Korwa. Kurabesi became the ancestor of all RajaAmpat people, especially for the small clan / clan of Arfan, Raja Salawati. The Biak community still has an ancient culture that refers to local animist beliefs before the entry of the Gospel into Papua.

Before the entry of Islam & Christianity, ethnic communities generally adhered to the mon belief, namely the worship of spirits that inhabit the universe. In the mon belief, the universe is controlled by invisible spirits. These spirits have magical powers that can bring good luck & goodness to humans if humans do good.

On the other hand, these spirits bring disaster to humans if they do bad & reprehensible things. The spirit world is considered to be the world where ancestral spirits live who did good deeds, had supernatural powers, andmagical powers that no one else has. The ritual of the mon belief is immortalized as a way for residents to give thanks to the spirits of their ancestors for all the good fortune obtained in a certain period / gratitude for being protected from the wrath of disease.

In traditional events, with certain spells, betel nut spit is believed to be able to expel / summon ancestral spirits. The spirits included in the mon belief are spirits that have existed since the beginning, who inhabit caves, large rocks, trees, mountains, rivers, seas, etc. Then the spirits of ancestors and the spirits of enemies who are in kayau.

In the mon belief, it is considered that the center of attention of spirits is all human life activities & there is life after death. This is the basis for all ceremonies carried out around the place where the spirit is considered to reside & also as the basis for worshiping the spirits of the dead. Some places in Papua call shamans & spirit statues mon.

Because it is centered on spirits, the Mon belief assumes that living humans adhere to the customs/rules that apply because living humans are the executors of customs & dead humans/living in the afterlife as spirits who act as supervisors and protectors of customs. The Wor dance for the Raja Ampat community, especially the North Salawati area, is a sacred dance, because it accompanies traditional rituals/holy prayers, such as the inauguration of the King, bringing in ancestral spirits, handing over sarak bracelets, tying buns for girls, wedding parties & welcoming guests. In this spirit-summoning ritual dance, gongs & drums are beaten simultaneously, then tifa, kwur and other sounds are also beaten simultaneously.

The sarak bracelets which are the heritage of their ancestors will also be inherited from generation to generation to girls when they reach adulthood. The bintaki dance is closely related in language, the meaning of bintaki is land & forest. In the choreography, this dance is an ancestral dance to call the saurar to help with the village's needs.

This dance is also held as entertainment for families who are grieving the death of their relatives who are considered influential in the clan & usually lasts for 100 days. Mon dance is a dance that has existed since ancient times when the ancestors of Raja Ampat believed in the power of spirits, ghosts & the rulers of nature. The visual language of body painting is often a symbol to summon & unite with the spirits of ancestors so that the life that is lived today is a continuation of past life.

So that what they express in the form of dance, poetry, paintings has a relationship with the surrounding nature & relationships with ancestors and the creator. Van Der Leeden said that in Misool, there are 4 traditional areas that are truly recognized, with the matbat mythology that underlies the ethnic group as a whole in Misool. The Matbat / Me people which in Mayan means land people / landlords.

The term matbat comes from the Mayan language, which means land people / landlords. In the past, the ancestors of the Matbat people lived in a large cave on Karang Island. Even though they have known religion, the people of Misool in general & especially in Fafanlap still believe in the spirit of their ancestors.

They believe that the spirits of deceased ancestors will reincarnate. They believe that at certain times such as facing danger / in a state of illness due to disease & illness due to being cursed by someone, the spirits of the ancestors will come and help them which is called sun. Sun is a belief of the people of Fafanlap & also in Misool which is related to the power that comes from the spirits of the ancestors which they associate in the form of certain animals / plants that are taboo for them to eat.

This Gelet is a wider kinship group by drawing a lineage from 1 ancestral line which consists of several clans / olis, the function of kinship relations in the Matbat people is very important because it concerns ownership of customary rights, inheritance, arranging marriages & other traditional parties. The Maya language can be said to be the language of the Kings because this language follows the history of the spread of the Maya people from Waigeo especially those related to the mythology of Raja Ampat from Kali Raja. According to local history, 3 of the fun / Kings came from the same ancestor, as told in the myth that is still believed today, except for the King / fun who ruled the Sailolof Kingdom who came from a different mythical ancestor.

The villagers believe that what the offender experienced was punished by the ancestral spirits of the village. The community's animistic belief in ancestral spirits gradually disappeared. The community no longer adheres to animism, they only believe that God is the one who guards all their crops.

Shamanism is a system of worship that pays attention to / prioritizes improvisation including the sound of musical instruments, body movements, language roh, possession & other statements. Understanding the threat of environmental damage, the fishing community in Muna district chose to return to local wisdom regarding coastal & marine management. Fishermen in Madura have local wisdom regarding the utilization & maintenance of the marine environment.

Yegek in Moi language means prohibition. Traditional conservation has also long been known by the Sentani ethnic group who live around Lake Sentani. The tradition that has been passed down from their ancestors aims to maintain the balance of marine life from exploitation that is carried out carelessly.

The ban on fishing / marine animals lasts about 24 months. This sasi is usually carried out in certain areas that are believed to be cultural heritage objects, such as Kingdom sites / even dwellings of spirits. According to the understanding of sasi for the Halmahera people, it means the same as an oath.

Sasi means swearing not to do / not to violate a prohibition issued by the head of the country that has been agreed upon by the entire audience. The word sasi was originally a cultural term from the Maluku nation that was inherited by the ancestors of the Maluku people centuries ago. Unintentional sasi is sasi that just happens because of the weather, such as the east wind.

The closing of sasi lasts about 6 months. The fish affected by sasi are oci / palala fish, which are on Temulol Island, other than that, any type of fish is not affected by sasi. A series of trips must be carried out within 15 days from the first day of the opening of sasi.

The educational function is that with sasi katilol, people learn about the local wisdom possessed by their ancestors. The sasi katilol tradition is a cultural value that has been passed down from generation to generation by the ancestors. The implementation of sasi which is full of rituals and sacred was last carried out in 2001.

While the church sasi, in its implementation, is carried out in the church, prayed for and then announced in the church's Sunday service. The grave is the grave of a married couple who spread Islam from Banda. The available place of worship is a mosque, namely the Jamiatul Ihwan mosque.

This magnificent mosque was originally a simple small mosque building named the Nurul Yaqin mosque, built with community self-help funds in 2003 with its first imam, Mr. Halimun Manam. The mosque began to be used for prayers in 2008. When the research was carried out, namely in May 2013, the mosque was being renovated until the implementation of congregational prayers was carried out in the village meeting hall.

In early January 2016, President Jokowi had stopped by this mosque to perform Friday prayers & was greeted enthusiastically by the local community.