By Jan Pouwer
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Additional resources for Gender, Ritual and Social Formation in West Papua: A Configurational Analysis Comparing Kamoro and Asmat (Verhandelingen Van Het Koninklijk Instituut Vor Taal, Land- En Volkenkunde)
Example text
The front has one entrance in the centre, or two entrances one on each side, according to some West Mimika informants. The entrance, at some distance from the bottom, is divided into an upper and a lower half by a threshold, a special horizontal ceremonial board (puru kani) decorated with carvings. Uninitiated men enter through the lower part, and initiated ones through the upper part (Zegwaard 1953-56, Kewa:6). There is a small entrance on the riverbank for those who go fishing or want 22 Gender, ritual and social formation in West Papua to relieve themselves.
Erecting the ceremonial house The framework The preparations are announced and are preceded by passing around a pole which is to be erected, while those attending are singing and dancing. Men dance in the inner circle, women in the outer one, accompanied by the guild of drummers. This goes on from sunset till dawn. The next day men from the right and men from the left depart for their own territory to cut the timber for the right and left platforms (mbeamo). Pegs are inserted; the platforms, consisting of sticks and trunks cut in half, are placed on the pegs.
The heavy ridgepole (mbu) (sometimes two ridgepoles are used), which is also named after an important deceased man or woman, is then hoisted and installed. This is a crucial and highly emotional moment, punctuated by singing, drumming, dancing, and a lot of noise. Two ceremonial announcers (imakatiri), a right one and a left one, line up in front of the ridgepole and formally announce the event. Some informants in Timare (upper Kamoro River) told me that women are driven off on the pretext that the village is going to be attacked.