Koreri Messianic Movements in the Biak-Numfor Culture Area de Freerk Ch. Kamma

Koreri Messianic Movements in the Biak-Numfor Culture Area: Koninklijk Instituut Voor Taal-, Land-, En Volkenkunde Translation Series 15

Freerk Ch. Kamma

M.J. Vatherst-Smit

W.E. Haver Droeze-Hulswit

This study developed out of the personal experience of daily life that I and my family had in the years 1932-1942 among the Biak speaking people of the Radja Ampat area (Sorong), West New Guinea. Our family had become integrated into the community as far as possible, and we used the Biak language every day. Three of the movements described in this book took place in that area, so that I was able to study them under the favorable conditions of direct participation and observation. The first edition of the book in 1954 (in Dutch) was the writer's doctoral thesis (Ph. D.), written under the guidance of the late Professor J. P. B. de Josselin de Jong. I am very grateful to the Royal Institute of Linguistics and Anthro pology, Leiden, for publishing the revised English edition in its Translation Series. The Biak material deserves more readers than the Dutch edition was able to reach.

Citește tot Restrânge

Cuprins

I. The Setting.- a. Geographical and historical background.- b. Plans of houses and villages.- c. Social organization.- d. Religion.- II. The Myth of Manarmakeri.- Names.- Prehistory.- Genealogy of Manarmakeri.- On the heights of Yamnaibori.- Prologue.- The Myth.- a. Introduction.- b. The story.- III. The Return of Manseren Manggundi and the Conclusion of the Myth.- a. The return.- b. The conclusion of the myth.- IV. The Meaning of the Differences in the Variants of the Myth.- The poetical text of the myth.- The Song (Beyuser) of Manarmakdi.- (a. Introduction).- (b. The song (monologue of the Old Man)).- (c. Intermezzo).- (d. Continuing the narrative).- V. The Connection with Biak Mythology.- 1. The disguised figures, rejected or accepted.- 2. The contact with the ancestors and the land of souls.- 3. The meaning of the coconut palm.- 4. The voyage from west to east, and the role of the generation groups.- 5. The moon, the sun, and the Morning Star.- 6. The animals in the myths.- 7. Acts of creation by the principal personages in the myths.- 8. The function of the clan sanctuary as the center of mythical power and the moveability of this center.- VI. The Advent Nights.- VII. History of the Movements 1855–1967.- The Movements.- Japen and Kurudu.- The Radja Ampat area.- Koreri movements after World War II.- VIII. The Movements of 1938–1943 in Biak, Numfor and Japen.- 1. The beginning of the Movement in Supiori.- 2. 1942, the New Leader, Stephanus Simopyaref.- 3. Considerations.- 4. Further Developments.- 5. The Development in Numfor.- 6. Different Trends within — and in connection with — the Movement.- 7. Reorganization after the Imprisonment of Stephanus Ronsumbre.- 8. Stephen Wanda in Numfor.- 9. Birmori (Korinus) Sasiaber or Bosren.- 10. Chronological Outline ofthe Events after November 1942.- 11. Koreri Symbolism in Numfor (c. 1943–44).- 12. The Great Movement in Japen.- 13. The Final Phase of the Great Movement.- IX. The Historical Factors and the Influence of the Contact-Situations on the Movements.- 1. Mutual rivalry.- 2. The raids.- 3. The Subjection to Tidore.- 4. Contacts with Europeans.- 5. The Mission.- 6. The Government.- 7. Attitude towards strangers.- 8. The Problem of Acculturation in the Geelvink Bay.- X. Closing Remarks on the Movements as a Problem.- 1. The Position of the Problem (in general).- 2. Supplement.- 3. Missionary views of the Movements.- 4. The Manseren Movements of Biak.- XI. Summary and Conclusion.- Summary.- Conclusion.- Appendix: Similar Movements in other parts of West New Guinea (West Irian).- List of Abbreviations.- General Index.- Photographs Frontispiece.- 1. Rodjau Obinaru with shield.- 2. Konoor Warbesren Rumbewas.- 3. Pamai Jacadewa.- Maps At the back of the book.- I. Indicating Koreri Movements.- II. Indicating Similar Movements.