Papua, The Exotic Of Indonesian

Honai is a typical house inhabited by a tribe of Papua Dani. Honai house is made of wood with a conical roof made of straw or reeds. Honai has a small door and no windows. Actually, the structure was built Honai narrow or small and windowless aims to keep the chill mountain Papua.Honai which consists of 2 floors on the first floor as a bed and a second floor for a place to relax, eat, and do crafts. Because it was built 2 storey, Honai has approximately 2.5 meters high. At the center of the house prepared a place to build a fire to warm themselves. Honai house is divided into three types, namely for men (called Honai), women (called Ebei), and a pigsty (called Wamai). The house occupied by usual Honai 5 to 10 orang.Lantai ground and first floors connected by a staircase from the bamboo. The men slept on the ground floor in a circle, while the women slept on the floor of the




Kamoro is one of the tribal districts Mimika, these tribes settled in the lowland (low-land) most times, and down the beaches along the coast. Including community groups who live mix, utilizing the natural surroundings, utilizing sago tree as the main source of food, and seafood. Having a sense of art including higher among tribes in Papua, especially sculpture. High body posture so easily distinguished from other tribes. Hunting marine products such as fish, shrimp and crabs (Karaka) to attempt sehari2. Moreover crab pretty much available around the mangroves along the time and the beach, making the crab as a souvenir or oleh2 that can be brought home by pangunjung from other regions.

Kamoro tribes are indigenous groups who live along the 300 km coast of southern Papua, at the eastern tip of Indonesia. In terms of language, they are brothers with the Asmat tribe who live in the east are very famous for their art.

Papua Amungme

People Amungme is the mountain (High-Land) which can not be separated from the mountains, forests, rivers and soil. For the Amungme land has meant so united and deep inner life and identify land born with his mother. PEOPLE Amungme is tough pedestrians. They used to ride down the mountain, carrying the load. Nature has set up their leg muscles become stronger. When the journey they only carry wi (bag) containing cigarettes, knives and sweet.


Amungme is part of the ethnic groups in Papua, which inhabits some broad valley in the district of Puncak Jaya regency Mimika and between high mountains are valleys Tsinga, Hoeya valleys, and canyons and valleys Noema small valley like Bella, Alama, Aroanop, and Wa. Some of them settled in the valley Beoga (called Damal tribe, according to Dani calls) as well as the lowland town of Timika and Agimuga.

Amungme literally made up of two words that have different meanings of "amung" meaning first and "mee" which means people, according to the legend passed down from generation to generation, said to originate from the Amungme derah Pagema (valley baleim) Wamena. It can be traced from Kurima word which means a place where people congregate and hitigima which means place of the ancestors of the first people set up Amungme honey of reeds.

Amungme people believe that they are descendants of the first of the firstborn of the human race, they lived to the north and south of the central mountains are always covered with eternal snow which in Amungme called Nemangkawi (white arrows). Amungme people from the tribe Damal, family eogam-e, son Delem tribe is the tribe that lived along the river Memberamo.

Behavior and character synonymous with its natural Amungme people, they menggangap her conqueror, businessmen as well as the natural heir of the hand Nagawan amungsa Into (God). The harshness of nature mountains have formed the character of the Amungme be hard, non-compromising, fair and gentlemen, and always do preventive measures in all the activities.

Regional language is twofold amung-cal used by people who live to the south Amungme and Damal-cal for Amungme people who live in the north, but it has also Amungme symbolic language different from the language of everyday communication is Aro-a -cal is kind of a symbol of the most difficult language to understand and communicate, and Tebo-a-cal as a kind of symbolic language which is only spoken while in certain areas that are considered sacred.

The concept of land, people and the natural environment has an intergral meaning in everyday life. Land described as a mother figure to feed, nurture, educate and raise from infancy to advanced age and eventually die. Land to the environment is seen as a living habitat, gardening, hunting and burial place of residence also spirits and the ancestors so that there is some ground locations such as caves, mountains, waterfalls and considered a sacred tomb. Magaboarat Negel Jombei-Peibei (ancestral land which they respect, their livelihoods), thus calling Amungme ancestral land where they live.

Some models of leadership that Amungme menagawan, kalwang, council, Wem-wang, and Wem-mum, to be a leader is not determined by lineage, a leader can emerge naturally by the time and social situation as well as the ecological environment that affects the behavior of the leadership traditional culture of their own level.

The first contact with the outside world occurred in 1936 when the leadership of Carstensz expedition Dr.Colijn cs, through the Catholic mission in 1954 led by Pastor Michael Cammerer assisted local residents named Moses Kilangin and the Dutch government, the majority of the Amungme moved to coastal areas, in Akimuga to date, the reason for the removal of religion and due process of deployment services to the Amungme not possible in the mountains.

As citizens Amungme have settled in the town of Timika and sekitaranya due process of resettlement by PT. Freeport Indonesia (PT-FI), in addition to ban open village near the mine site caused them to migrate to find work as an alternative Timika. Population Amungme particularly from Jayawijaya mountains, has been awarded housing facilities and plantations of PTFI. But many who eventually chose to stay in the villages around the mines, the village of Banti, Waa, Tsinga, Arwanop

Generally Amungme been using the official exchange money (dollars) as a means of sale, no longer use the barter system. Goods sold are still very limited, such as staple foods; petatas, taro, tubers, edible oil, vegetables, simple sewing tools and household needs daily such as salt, soap and cigarettes.

Currently culture eral barter or a medium of exchange is never again used by most Amungme living in urban areas or adjacent to the culture of the city. Unlike Amungme living in the interior parts of the North, which in the mountains still use eral.

Eral itself is a system of exchange - exchange of goods with a recognized legal tender Amungme, a leather bia (snails). Bia skin is obtained by barter with people living on the coast. Once the skin is obtained bia, they bring home to their homes in rural areas and shaping it into a medium of exchange rates.

Amungme livelihood generally hunt because it is supported by a variety of natural factors of flora that grows dense and there are various types of animals such as wild pigs, cassowaries, Mambruk birds, parrots, etc., farming and farming and farming, many of whom have worked in cities as merchants, employees and private sector employees.