Asmat Women's Participation in Cultural Feast

A S M A T --Culutural Festival 2014

Cultural Festival originated from the 1980s, when missionaries organized a drawing contest and carve for students to broaden art and aesthetic. However, the students actually includes results carving of a parent, as a follow up of the investments referred engraving, the Missionaries divert drawing contest for students and carve into the race to carve for wowipits - engraver. Competition carve received positive feedback from all of the engraver, every year always appear carved in such high artistic value and amazing. In the late 1990s, the Merauke Regent, R. Soekardjo give full support to the administration Cultural Festival every October. 2004 while splitting Asmat started organizing Cultural Festival moved from Building Soska to Fields Yos Sudarso as a public space, so that the entire community can be present to witness the work of all engraver, watch dance performances of traditional, social time with fellow friends taulan and entertain themselves. Foreign tourists as well as domestic, reporters were also filled the square, on the whole society's attention Cultural Festival in the Field spilled Yos Sudarso, without exception.

White Woodcut

Engraver, Waiting Auction Statue

Large Sculpture Auction

Noken --Traditional Asmat Bag

Wood carving white in the sun twilight

The Angraver

Solawaku --The Shield

Solawaku --The Shield

BIRTH CERTIFICATE CHILDREN OF MARRIAGE

Status of illegitimate children become problematic when the child in question started growing up, entered the social networks of life and requires a piece of paper called a birth certificate for a variety of purposes such as, the requirements to go to school, applying for jobs, manufacture passport, the maintenance of family allowances, maintenance of inheritance rights, insurance arrangements, and carry out registration of marriages. Based on Law No. 23 Year 2006 concerning Population Administration, the terms of the issuance of a birth certificate is (1) a certificate of birth (2) photocopy of Marriage Certificate / Deed Marriage of parents that have legalized the authority (3) copy of ID and  family card parents, and (4) present two witnesses with a minimum age of 21 years. In the absence of such requirements the Department of Population and Civil Registration is not authorized to issue a birth certificate of a child. The Law No. 1 of 1974 Article 43 paragraph (1) states, children born outside marriage has only a civil relationship with her mother and her mother's family.

Child out of wedlock, practically born without the legality of the marriage laws of both parents, who do not have a valid marriage bond and which certainly does not have a Marriage Certificate or Certificate of Marriage. In such cases a birth certificate a child out of wedlock will be written: "the son of a woman ', without specifying the names of the father and become a tragedy for children everywhere. No kid ever wants to be born into the world without a civil relationship with a father, because nobody pregnant women gave birth without the presence of a man. Each child will be asked about the origin and identity, who the mother who is also his father? Children born outside of marriage is not to bear sin that must be punished by losing the right to include the name of the father on the birth certificate. Nobody expects a tragedy.

While the "tragedy" continues until ask lawsuit judicial review of Law No. 1 of 1974 by Machica Mochtar, because the son is 14 years old and can not include the name of the biological father to the deed of the Nativity, the father in question is deceased Moerdiono, Secretary of State in the era of President Soeharto. Complaints represent innumerable of the same case and had never lifted to the surface and eventually missed out on a Friday morning, February 17, 2012, when the Constitutional Court ruled, an important decision and revolutionary that "children born out of wedlock have links civil with her mother and his mother's family as well as with men as a father who can be proved by science and technology and/or other evidence according to the law have blood relations, including civil relations with his father's family. " This decision has been socialized at the Working Meeting of National at Red Top Jakarta, on 23 to 24 February 2012 attended by the Regent, the Chairman of the Regional Representatives Council, Head of Department of Population and Civil Registration as well as the Head of the Civil Registry of 33 provincial and 497 district/city and got a warm welcome, especially from the mother.

Given that the decision means that all children born of an extramarital affair formal included Siri marriage, infidelity, and living together without marriage are entitled to a birth certificate with the name of his father. One unresolved issue, however, does not mean that the decision of the Constitutional Court to justify or legalize informal relationships outside marriage resulting in the born child. Official marriage remains an institution that is required for the good of all parties.

Concerning technical publishing Birth Certificates for children out of wedlock by stating the name of the father, it is necessary to wait through the time span until the new requirements implemented in the legislation then socialized. A birth certificate for the child outside marriage status will be issued after the meet specific requirements established by law. Although child out of wedlock is entitled to a birth certificate in a civil relationship with her father, but do not ever think of having children outside of marriage, because of the risks that must be faced to be very complex. Needs a child instead of a birth certificate to include the father's name alone, but the legality of the marriage of the parents, the existence of mothers and fathers in family life that is prosperous, capable of being a bulwark in protecting the growth and physical and mental development to become mature adults.

ASMAT DANCE ARTS

 

The Dancer


By: Bonifasius Jakfu

   The art of dance is expressed through body language, is the expression of the soul as an imitation of a certain movement of the surrounding natural environment. That the macro-cosmos is a source of inspiration by various tribes since prehistoric times, the surrounding nature present a beautiful movement, instinct catches, processed and then presented in the form of dance. In ritual ceremonies and protocol events Asmat art of dance performed in specific gestures. Specifications dance Asmat, that aesthetic body movement can not be separated from the other elements of art disclosures, ie cosmetology customs, music, and song. Overall artistic elements together in a meaningful movement. Without the collaboration between the elements of art with elements of other art at the arena performances, dance Asmat would be fatal --death in the performing arts. The value of the staging will be reduced, even the loss of meaning altogether.

At a performance of dance, both dancers and audiences will be swept up in specific situations when the musicians with strong hitting drums, singer singing a song, while cosmetology custom ornament displays the artistic, accompanying agile movements and expressions of the dancers. A dance performances certainly charged as entertainment, which serves as a refresher after tiredness and fatigue. and it is recreational or sheer entertainment that is not essential to learn more about the art of dance and the traditional Asmat. However, behind the charge that is both entertaining and recreational hidden values ​​or messages related to basic dance movements, functions and emotional aspects of motion.

Jii Ndi

Expression or expression of Asmat traditional dance commonly called "Ndi Jii". Literally, Jii Ndi derived from sub-ethnic dialects Joerat Asmat, Jii meaning cassowary feathers and Ndi means rocking or movement. Jii Ndi in the context of dance means Cassowary feathers movement when shaking as expressions of emotional self-expressive atmosphere. Disruption of the body can be translated as a form of expression of anger, disappointment, or otherwise as an expression of joy, having achieved victory. When one or a number of cassowary demonstrate the gestures will seem an art movement that looks beautiful and impressive.
Dancers Asmat record the movement of the said cassowary, but the underlying factors inherent in the thinking of the recorder, in principle, not just the movement of cassowaries, but the emotion that motivates motion. Emotions are the core disclosure of basic motion Jii Ndi. When a cassowary movement, then the poultry referred not merely to do a demonstration on the other side to declare that he can dance. However, cassowary middle of expression, showing the most basic instincts. Thus, it is when the community Asmat dance with movement Jii Ndi, total horse dancer middle reveals the emotional, a feeling that churned inside - hard, happy, sad, angry, anxious. Dancers can shimmy body while shedding tears because of sadness, smiling, as happy and laughing, delighted. Jii Ndi in reference motion Asmat traditional dance actually phrase moods, translation emotions of the soul to the point of balance of life is expected.

Vaifa Ndi

Literally, "Ndi Vaifa" is derived from the dialect sub Asmat ethnic Joerat, Vaifa means cocoons, Ndi means movement or rocking. Vaifa Ndi is the basic movement adopted Asmat traditional dance or movement inspired by the cocoon. For Asmat community, not just a form of cocoons which eventually turned into a butterfly. Chrysalis is a symbol of the beginning of life, the value of which is inspiring to walk the next day lives. Too Sunum - nest caterpillar, not inanimate objects, through the touch of a sign of life is always there, because the movement of the cocoon. Movement occurs spontaneously, because the instinct stirred in a touch. When the cocoon opened and then placed in a specific container, then cocoon about to rebel, emerging confrontation movement, about to leave the cage to see the outside world.

Confrontation motion cocoon is an inspiration in itself a traditional dancer Asmat. In art performances, traditional party or a particular ritual dancers all have a golden opportunity to convey the natural expression of motion silkworm cocoons. Inswpirasi motion cocoon expression both personal and communal nature. When turmoil or social crisis in the life of the local community with external parties, gerakanVaifa Ndi will come to the fore as a form of criticism and confrontation against the existing social dynamics. Therefore, in a dance show, each dancer does not have exactly the same tang movement with the movement of other dancers. The movement of each dancer comes from each experience of life, inspired the movement of living things that have ever been recorded in the neighbourhood.

Ea Ndi

One more basic movements of traditional dances that are prevalent in reference Asmat art and culture of the Asmat is Ea Ndi. In harmful, Ea Ndi, comes from the Asmat sub-ethnic dialects Joerat, respectively Ea means thighs - thighs Asmat community as a member of the human body is identical to the leaves. Ndi means movement or rocking. Ea Ndi generally means the basic movements of dance Asmat centred on the left and right groin moving out and into. The basic movements of this dance indicate movement of the leaf when the wind or rain. This movement also resemble the motion of a butterfly's wing, a bird or the wing of a stingray. that Ea term covering everything that was in the neighbourhood, it is wide and functionally can draw simultaneously removing the elements of nature - wind and water.

Movement of the leaf, stingray wings, wing of a bird or a butterfly, in fact reveal the value of adaptation, adaptation to the circumstances that exist at the time. When adapting to gusts of wind or a strong current - mangrove leaves must be moved in rhythm directions  current, without leaving the subject matter, namely the branches and twigs.

In principle the values ​​that inspire the dancer does not lie in the movement "leaves" or "wing", but the nature of the adjustment in terms of creating and maintaining a balance through appropriate way to move the state to the point of safety. In a symbolic movement Ea Ndi is a symbolic expression, describing how the Asmat community in expressing adaptive to the dynamics of life in yourself, others and the surrounding natural environment. Psychologically all dancers expect an atmosphere full life balance, or has reached a point of equilibrium which will appear at the top and the end of the performances on stage.

tar Ndi

Literally Tar Ndi comes from dialect sub-Asmat ethnic Joerat, respectively, Tar means Kaluang birds or bats, and Ndi means rocking or movement. Tar Ndi is generally translated as a basic movement Asmat traditional dance inspired by the motion of a bird's wing bat. Excess or the characteristics of bats is the ability to see certain objects, such as breadfruit, walnuts, fruit as food even in dark situations at night.

The characteristic feature of birds referred bats have the ability to be inspirational values ​​are revealed through the motions Tar Ndi and not shrewdness fly as high or the extent to which the bat is able to achieve mileage. When a motion imitating the flapping wings of bats on stage, then a dancer Asmat filling into the self or to internalize the value of sharpness, concentration of the struggle of life, though in dark situations - is uncertain. By having the ability to maintain concentration and sharpness in determining the target values ​​and weights - quality of life individually or Comunity, then the dancer in question already has the capability of high competence. Values ​​referred to set an example that is observed all the dancers, that the value of success in anything, sustainability and preservation of life can be achieved through concentration, competition in the nature of God the Almighty.

Traditional Dance function Asmat

1. Media Character Development
Asmat traditional dance basic movements is not just admiration disclosure would agility and beauty of the body movements of animals or foliage but as a form consistent reaction referred to inspiring objects. Any movement that was adopted in principle leads to the formation of human character Asmat. The formation of character is a golden bridge for Asmat community, so that later become individuals and communities a dignified, civilized able to be part of the whole community there.

2. Effective Communication Media - Symbolic
Asmat traditional dance is not limited to the ingenuity, flexibility of the body to move certain body parts of a dancer. At the same time the art of dance Asmat symbolic communication with various parties. Communicative happen without a string of words or length narrative, but simply by moving the body. Viewers who understand the language of symbolism dance Asmat will be able to understand the communication in the media show then teases response.

Top of Form

A S M A T -One Day in The Ewer Village

Ewer appearance trucks in service in the framework of sustainable development runway for aircraft flying Fokker into specifics. The above ground slurry when ground transportation is available carts, bicycles, and electric motors, the existence of a truck that serves as a means of transport construction materials runway becomes even entertainment. A visiting Ewer even have to point the finger, "Look, there's a truck!" The expression of joy. There is also the intention to ride the truck just to feel how the impression ride ground transportation in the marshland.

Kampung Ewer as air gate to the Asmat region is the home to the soil conditions are better when compared to other villages on the waterfront. Good soil conditions is not only deserves to be built as the runway, but also supports the growing diversified crops, including palm trees. Palm leaves shaded the daily atmosphere around the village, young coconuts is a refreshing food especially when thirst. Old coconut many benefits for business kitchen, as well as palm leaves along leaf segments, each of which has benefits in everyday life.

Ewer same township as 221 other Asmat village situated on the banks of the river flow --were all an initial strategy of the forerunner of the founder of the village to meet local needs for water at once anticipate mobility from one village to another, it is impossible for locals to mobility other villages except for passing the flow of river water.

Rowing is ci -boat  activity moves to a place to meet goals, such as capture - fishing, searching for crabs, go to the forest file sago or social visits. Model boat canoe with a narrow space causes rowers to move his hands in a standing position.

Road infrastructure available in the villages is a wooden bridge with wooden fitting arranged --iron wood (insensia biyuga). The wooden bridge anticipate situations slack tide-water tides that could drown the whole surface of the water. Road infrastructure is too simple cause people tend to walk in the framework of mobility in the village. There are almost no motorcycle or bicycle in the village, because the diameter of the villages are relatively close.

Road transport infrastructure hardening become rare in Asmat, almost all locally available transport infrastructure is the road bridge. However, in the framework of the extension and hardening of the airport runway Ewer, hardening of the road infrastructure needs to be made as a passing truck transporting building materials for the runway.

Houses on stilts, either in the form of semi-permanent or a standard home model dominates in the Asmat region, including in the village Ewer. The basic ingredients of housing construction is a wooden board and extolled as a pole. Roofs can be made of palm leaves or zinc. Everyday after a busy draining for subsistence. A mother needs to take a rest on the porch of the house while keeping the child. Mother and son are two figures are inseparable.

When the plane Mussamus run airline Merpati is no longer in operation, as well as GT Air, then Trigana Air Twin Otter became the alternative of air transport in addition to the AMA plane belonging to Missionaries and Susi Air. Ewer Airport flight schedule to set at the beginning of the year. Air route as Trigana Timika Ewer with ticket prices fluctuated around Rp. 700,000,00. AMA uses Pilatus aircraft types with a ticket price of about Rp. 1,000,000,00. MAF and Susi Air aircraft type Pilatus take route flights Ewer- Merauke fluctuations different prices.

After the runway, concrete bridges, coconut village, Ewer still has one advantage is that solar power program of the Department of Industry and Mining. With the pemangkit solar power, then power facilities in homes can be lit for 24 hours. There are no dark atmosphere at night, even solar power does not require high operating costs, except for routine maintenance of the operator. Hope that all Asmat village will have this same plant.