Arfak Tribe Research Articles

Senjata Api sebagai Mas Kawin Pada Masyarakat Adat di Pegunungan Arfak Papua Barat

This study aims to analyze the validity of firearms as dowry and the legal consequences arising from the existence of Papuan customary law in the Arfak Mountains of West Papua. This research is a normative-empirical research with a statutory approach and a legal sociology approach. The types and sources of law used in this research are primary data sourced from observation, interviews, and documentation, as well as secondary data derived from literature. Furthermore, the collected data is analyzed with qualitative description. The results showed that: (1) the validity or legality of firearms as a dowry does not apply to the marriage of the mountain people of the Arfak tribe. This is because firearms can only be owned by law enforcement officers and security forces who have permission to use firearms; (2) the legal consequences of the enactment of Arfak tribal customs regarding the provision of firearms as dowry are considered valid because firearms are only a symbol in the customs of indigenous tribes and are considered to have historical values that have been passed down from generation to generation, and are not an aspect that cancels a marriage.

A Biblical Response to Suanggi in the Arfak Tribe in Papua Island

The Arfak tribe lives on the island of Papua as a part of the Unitary State of the Republic of Indonesia. In 2022 there was a division by adding four new provinces namely South Papua, Central Papua, Highlands Papua, Southwest Papua Provinces in accordance with the laws in force in Indonesia. Papuans belong to the Melanesian race and the Arfak tribe consists of four sub-tribes namely the Hatam, Meyah, Molei, Sough.The Arfak tribe has its livelihoods in gardening, hunting, trading, raising livestock, collecting forest products. Most of the Arfak people are Christians. However, the people of the Arfak tribe still believe in Animism (a belief in a supernatural power that organizes and animates the entire material universe) and Dynamism (a belief that there are powers that exist in natural objects in the world e.g. a rock or a tree might become an object of awe and veneration because it is believed to have great power) which is often termed Suanggi. Belief in Suanggi is in harmony with other religions which are considered to accept Animism and Dynamism in their beliefs such as those evident in Hinduism, Ancient Egyptian Religions, and even Confucianism. This is driven by the search for a figure in power. However, there are differences in the beliefs of the people of the Arfak tribe about the resurrection of a person such as in Judaism Buddhism and some Christian sects. Christianity of course believes in the existence of an Ultimate Person, namely Jesus the God-man as well as belief in the possibility of resurrection in the future life. Resurrection is a certainty in the Christian faith. The Arfak people who are Christians in orientation must also have the belief in death as an advantage towards life in eternity in God’s heavenly Kingdom. Christians must follow the teachings of the Holy Bible. As Christians, people who have believed in Jesus Christ should not practice Suanggi in any shape or form because it is based on a malevolent spirit in the folklore of some islands in Indonesia. A discourse on Suanggi and malevolent spirits was carried out in this study using careful reflection on Holy Scripture and other relevant literature from academic books and journals.

Exploration of the Counting Habit of the Hatam Tribe in Nuhuwei Papua Barat Indonesia

The Hatam tribe is one of the sub-tribes of the Arfak tribe. This study aims to explore the numeracy culture of the Hatam Tribe spoken by the Hatam Tribe community who inhabit Nuhuwei Village, Ransiki District. This research is ethnographic. The techniques used for data collection are interviews, exploration, literature study, desk study, and documentation. Interviews and explorations were conducted with several elders who spoke the Hatam language in Nuhuwei Village. Literature and documentation studies were conducted by looking for other sources of information related to the previously existing Hatam language to obtain accurate results. The Desk Study was conducted to find out the mathematical patterns of the Hatam Tribe. The results obtained from this study are that mathematically, the counting patterns spoken by the Hatam people who inhabit Nuhuwei Village have different dialects from the speech of the Hatam people who inhabit other areas. Besides that, another finding is that the pattern of mentioning numbers spoken by the Hatam tribe inhabiting Nuhuwei Village correlates with the counting pattern on the Jarimatika. We call this latest finding related to counting using the Hatam language-based Jarimatika as Himatam (Calculating Using Jarimatika in the Hatam language). This finding shows that learning numeracy for elementary students in Nuhuwei Village can be done more easily using the Himatam Method.

Modal Sosial Suku Arfak dalam Usahatani Padi Ladang di Kampung Guentuy Kabupaten Manokwari Papua Barat

Exploring the potential of social capital as a social strength of society in developing farming becomes the central point of sustainable agricultural development. The Arfak tribe, a farming community, living in the Papua region, has only been introduced to the introduction of upland rice in their farming activities for approximately three years. The study to find the social capital strength of the Arfak Tribe in upland rice farming, the application of upland rice farming, and the relationship between social capital and the application of upland rice farming is the aim of this research. The research was conducted in Guentuy Village, a center for upland rice production from indigenous Papuan farmers. The number of respondents was 84 Arfak Tribe farmers who cultivate field rice. The survey method uses in-depth interviews and field observations of 84 farmers from the Arfak Tribe. Data were analyzed using descriptive statistical analysis and inferential statistics. The results showed that the social capital owned by the Arfak Tribe in upland rice farming included trust in family members, transmigration farmers, and village officials to cooperate, share experiences, work without pay, and provide village funds for upland rice farming. Social interaction between family members, transmigration farmers, and village officials in discussing field rice problems, borrowing equipment from each other, and collaborating is the social capital of the Arfak Tribe’s built-in social networks. The social capital of the Arfak Tribe is in the form of obedience to find sources of consumption, not forbidding farmers to consume rice. Therefore, it gives the Arfak Tribe an opportunity to learn upland rice farming. The study results concluded that the Arfak Tribe had not fully implemented the farming component. The test results show that the social network between members of farmer groups and village officials influences the Arfak Tribe’s belief in implementing field rice farming. Furthermore, the social norms of the Arfak Tribe, which do not prohibit farmers from consuming rice, provide opportunities for Arfak Tribe farmers to learn the seed preparation stage as the initial stage of implementing upland rice farming.

Impact of the time of returning soil fertility in the fallow land of Arfak Tribe in West Papua

The Papuan people turn their unproductive land into fallow land. The length of the fallow period needs to be studied to identify its effect on the fertility status of the former plantation land. This study aimed to identify the fertility of the former Arfak tribal gardens based on different fallow periods. This research was conducted in Ayambori Village (two types of land, namely Active Gardens (AK) and ten-year-old fallow land (Br1)), and Bremi (three types of land, namely former cocoa plantations (Br2), primary forest (Br3), and coastal fallow land (Br4)) Manokwari Regency, West Papua Province. Soil samples were taken in each ex-garden land using a soil drill with a depth of 0-20 cm. Soil analysis was carried out at Laboratory. The elements analyzed included pH, Organic C, total N, C/N ratio, available P2O5, potential P2O5, potential K2O, Ca, Mg, K, Na, CEC, KB, Fraction, and soil texture class. The results showed that Br1, Br2, and Br3 fields showed moderate fertility status. On the other hand, AK1 and Br4 fields showed low fertility status. The research concluded that land age did not affect soil fertility status. Soil texture impacts soil fertility, where clay is better than sandy. Further research can examine the influence of microbes on soil fertility in fallow land.

Reinterpreting local wisdom of Rumah Kaki Seribu as sustainable architecture

Awareness of the increasing global issues regarding global warming and climate change has encouraged building designers to look back on knowledge of traditional architecture as energy-efficient and sustainable solutions. This study focuses on the traditional architecture of Rumah Kaki Seribu as sustainable architecture. Rumah Kaki Seribu is a traditional architecture located in the Arfak Mountains, West Papua, inhabited by the Arfak Tribe. Each architectural element of Rumah Kaki Seribu has a different sustainability value. The sustainability value of Rumah Kaki Seribu discussed is the concentration on the fireplace element and the roof element. The fireplace and roof elements were analyzed using the eco-cultural concept of the six competing logics of sustainable architecture by Simon Guy and Graham Farmer. Eco-cultural logic is a logic that is closely related to traditional architecture. The characteristics of sustainable buildings that use eco-cultural logic can be determined by looking at several parameters, namely the image of space, the source of environmental knowledge, the building image, technologies, and the idealized concept of place. The study aims to learn traditional architecture as a design approach to understand and respect the environmental context for solutions to global issues that occur.

PERUBAHAN SOSIAL KOMUNITAS SUKU ARFAK KABUPATEN PEGUNUNGAN ARFAK PAPUA BARAT

Changes in society related to changes in social values, norms, patterns of organizational behavior, the composition of social institutions, social interaction. Arfak Mountains Regency formed since 2012 through Law Number 24 of 2012 is the main district which was later divided into South Manokwari Regency and Arfak Mountains. The Arfak mountain community is referred to as the large Arfak tribe because it consists of several sub tribes namely Hatam, Moile, Sough and Meyah. This paper aims to provide an overview and information about social changes that occur in the Arfak tribal community in the Arfak Mountains Regency, West Papua Province. The method used is a literature review of various reports or scientific studies related to the context of social and cultural change in the Arfak tribal community. These materials were analyzed using Herbert Spencer's theories of social change, Talcot Parson, Kingsley Davis's modern theory (Demographic Transition). The results obtained show that social changes in the Arfak tribe in the Arfak Mountains District occur due to changes in the composition of the population, the existence of the Papua Special Autonomy Policy, the inclusion of new innovations, easier transportation, empowerment programs, changes in customary institutions and values and norms that have an impact positive and negative on people's lives.

The use of ethnomathematics at arfak (west papua, indonesia): the representation of lines on rumah kaki seribu construction

This current study is at aim to identify the mathematical concept of Arfak tribe concerns with lines in daily life. The method used in this research is ethnography. The result has shown that the sense of sight is involved so as to determine the lines. It is used as a result of limited sources.

Contemporary Farming System in the Shifting Cultivation Practiced by Arfak Tribe in Hink District, Pegunungan Arfak Regency, West Papua, Indonesia

Farming systems for shifting cultivation are generally carried out in dryland areas, especially in the tropics in Asia, Africa and Latin America. By enhancing local knowledge of the community in managing the land wisely, this system can still provide food sustainably. Shifting cultivation is common is Indonesia, but agricultural systems of the Arfak tribe in West Papua have not been widely reported. One of the largest dryland farms in West Papua is by the Arfak tribe through shifting cultivation system, to meet the needs of their families. Respondents for the study were purposively selected from 50% of sample villages, based on the homogeneity of the research area. This study is expected to give an overview of the agricultural system and the division of labor in shifting cultivation farming. Farming on a fairly steep slope is done by mixed cropping of food crops and vegetables. The farming activity is carried out jointly by the whole family in the clan members only at the time of land clearing, and then each member has the responsibility to maintain his/her crops. The larger role for males is in the early stages of land clearing, while the women are responsible for planting, maintenance and harvest. The largest income from all farms is obtained from potato, carrot and cabbage.

ECOTOURISM MANAGEMENT STRATEGY TO SUPPORT ENVIRONMENTAL CONSERVATION IN MOKWAM AREA, MANOKWARI REGENCY, WEST PAPUA

Mokwam Area is one of the ecotourism objects in Warmare District, Manokwari Regency, West Papua Province. Whilst, it has a wide variety of endemic flora and fauna, ecotourism of Mokwam is also rich in herbs used by indigenous Mokwam known as Arfak tribe. The aim of this study were: 1) to identify the potential of ecotourism in Mokwam Area, 2) to better understanding constraints in ecotourism management supporting environmental preservation in Mokwam Area, and 3) to determine the ecotourism management strategies in favor of Mokwam environmental preservation. Data collection techniques of this research were observation, interview and documentation. The collected data was analysed by using qualitative descriptive and SWOT analysis. The SWOT is used to frame ecotourism management strategy by identifying internal and external factors. The results shows that the ecotourim potential of Mokwam area is a beautiful natural scenery, as well as biodiversity of flora and fauna. The potential attracted endemic faunas of Mokwam ecotourism is a variety of Birds of Paradise (Burung Cenderawasih) which are Cenderawasih Raja (Western Parotia), Cenderawasih Bela Rotan (Magnificent Bird of Paradise), Cenderawasih Ekor Panjang (Arfak Astrapia), Cenderawasih Buff-tailed sicklebill, Cenderawasih Long-tailed paradigala, Cenderawasih Black Sicklebill, as well as Namdurpolos Clever Bird (Vogelkop Bowerbird). Several considerable constraints in managing Mokwam ecotourism considering the environmental conservation is shifting cultivation method implementing by Arfak tribe. This method would potentially exterminate the forest as a habitat of the endemic flora and fauna if there is an increase in population, hot mix road access to Mokwam areas has still not been available and lack of cooperation between villages in Mokwam Area. The strategies based conservation concept in managing Mokwam ecotourism are promoting Mokwam potential ecotourim to the outside audiences; preserving the local wisdom of igya ser hanjob in order to protect the forests which are the habitat of endemic flora and fauna; improving road access to Mokwam Area; conducting comparative studies to similar tourism objects; establishing effective cooperation with other available tourism objects around Mokwam Area; empowering Arfak community about ecotourism management so that the community competitiveness towards other ecotourism areas could potentially be realised. 
 Keywords: Ecotourism, biodiversity of flora and fauna, management strategy, local wisdom

Structural Test of Traditional Arfak House in Papua

According to local wisdom, vernacular houses are believed to be able to adapt to their environmental conditions, and this is the case for the vernacular timber houses of the Arfak tribe. Known as the “house of a thousand piles”, these houses are indeed built with many piles, which are embedded into the ground to support their structure. Besides this, they also have a symmetrical geometric form and seven layers of intersecting beams that create very stiff floor diaphragm. All these piles and beams were tied together using rattan ropes. They are believed by the locals to be earthquake resistant but unfortunately their reliability performance has hardly ever been proven scientifically. Therefore, this paper focused on efforts to provide an overview of the structural reliability of the houses of the Arfak tribe in West Papua through a loading test conducted at the site. This test was in the form of a static monotonic test where a 3 m by 3 m house module was tied with steel rope and then laterally pulled by a truck equipped with a load cell as the source of lateral force. The force was applied alternately in the X and Y directions with and without a live load. The module was then loaded until collapse. Through this experiment, the natural period and lateral stiffness of the module were calculated. The experiments also showed the types of structural damage suffered by the module, which can help to improve the housing quality and could be one option for locally based mitigation to meet the needs of sustainable housing.

Understanding the Objectives of Pigs Farming Development in Arfak Tribe Farmers, West Papua

The multifunction of pigs for the Papuan are divergences and interelated. This study was aimed to seek the objectives of keeping pigs by Arfak tribe and to find the trend relationships of economical and socio-cultural components determining the development of pig farming systems in Manokwari. A one-month field research was done at Manokwari Barat district. Quiztionaire was the tool used to record and collect the data. Snowball method was applied to chose the pig farmer participants and 60 respondents were participated. Several variables were quantified to measure the percentages of socio-cultural and economicalobjectives. The finding shown that income generation, savings barter were the subsequent components shaping the economic objectives and while organic fertilizer and biofertilizer resulted from manure were not applied yet. Although dung was frequently produced and spreaded at the pig house and around backyard. Socio-culture was done in the means of merrital prices, peaceness, gift and parties, respectively. The other findings were that the alternation of pig development indicated by herd size had positive relationship with the two motives. Similar relationship was shown by number of aided farmers. Hence, the changes of pig farming systems, e.g. extensive to semi-intensive and/or intensive to semi-intensive had shown weak relationship.

Kearifan Lokal dan Hambatan Inovasi Pertanian Suku Pedalaman Arfak di Kabupaten Manokwari Papua Barat

<p><em>West Papua</em><em> has the various natural resources and the human resources which have not yet been empowered optimally. Although the agriculture activities has been introduced for a long time, the subsistens agriculture has still dominated in the Arfak Tribal Group agriculture system. In their agriculture activities, the new innovation has been adopted for a short time. The new innovation on agricultural system has been considered as a disturbance of their conservative norms. But this theory disagreed by Boef et al. (1993:206) as noted that the conservative system is not the cause but the top down agriculture program which contradicted with the local wisdoms. This research is aimed to: to find the knowledge system and the local technology of Arfak people, and identify the social culture values (norms, traditional system, custom) both the supporting and the obstructing the farm of Arfak people. The results of the research showed that: (1) The Arfak tribe (people) have the indegenous knowledge to protect and to concervate the forest and to defend the food stability by the three ways, i.e (a) The three period planting, (b) multiplecrop system, (c) the natural food barn. (2) Much of the economic income has been used to fullfilled the requirements of the traditions as marrying, death, punishment of the tradition, and local fest. They are also fear to go out by the home because they believe to the supernatural power as called “Swanggi” which sent by the other village people. </em></p>

Trend Analyses of Economical and Socio-Cultural Options of Arfak Tribe Pig Farmers on Shaping Pig Farming Development in Manokwari, West Papua-Indonesia

The multifunction of pigs for the Papuan are divergences and interelated. This study wasaimed to seek the objectives of keeping pigs by Arfak tribe and to find the trend relationships ofeconomical and socio-cultures components determining the development of pig farming inManokwari. A one-month field research was done at Manokwari Barat district. Quiztionaire was thetool used to record and collect the data. Snowball method was applied to chose the pig farmerparticipants and 60 respondents were participated. Several variables were quantified to measure thepercentages of socio-culture and economic objectives. The finding shown that income generation,savings barter were the subsequent components shaping the economic objectives and while organicfertilizer and biofertilizer resulted from manure were not applied yet. Although dung was frequentlyproduced and spreaded at the pig house and around backyard. Socio-culture was done in the meansof merrital prices, peaceness, gift and parties, respectively. The other findings were that thealternation of pig development indicated by herd size had positive relationship with the twomotives. Similar relationship was shown by number of aided farmers. Hence, the changes of pigfarming systems, e.g. extensive to semi-intensive and/or intensive to semi-intensive had shownweak relationship.Key words : Economical motive, social-culture motive, Arfak pig farmers, Manokwari

UJI AKTIVITAS ANTIBAKTERI DARI ESTRAK TUMBUHAN AKWAY (Drimys beccariana. Gibbs)

<p><em>The plant Akway (Drimys beccariana.</em>Gibbs<em>) is endemic to Papua and is frequently used traditionally by the Arfak tribe as a medicinal plant. We extract the plant by maceration with ethanol. The antibacterial test is done by Agar diffusion method. As microba test we used Escheresia coli and Bacillus subtilis. Result obtained from fitochemistry skrinning of the leaf and bark contained alkaloid, flavonoid, steroid, tannin, glikosida, saponin, triterpenoid, steroid and fenolik. Concentration of active substances from the leaf are flavonoid (0,3680%) and tanin (10.33 %); while from the bark flavonoid 18.35% and tanin (27.65%). Antibacterial test showed that the plant could be used as an antibaterial substances. The test showed a moderate up to a strong blocking against Escherecia coli (a gram negative bacteri) and Bacillus subtilis (a gram positive bacteri). Thus it could be concluded that the Akway plant contain a substance with a bacteriostatic nature that could block the activity of the bacteri.</em></p>

MISTERI BURUNG BERACUN (Pitohui dicrous) DARI PEGUNUNGAN ARFAK, MANOKWARI.

<p><em>An observation was carried out to reveal the mystery of the poison bird Pitohui dichrous from the Arfak Mountains. According to the Arfak tribe, the poison came from plants (Amorphalus galbra and Alocasia flabellifera) and not from the beetle such as in PNG. Therefore, a furthur study was needed to reveal the poison of Pitohui dicrous from the Arfak mountains.</em></p>

PROSES ADOPSI INOVASI PERTANIAN SUKU PEDALAMAN ARFAK DI KABUPATEN MANOKWARI – PAPUA BARAT

Although the agriculture activities has been introduced for relatively a long time, the subsistent agriculture of the Arfak Tribal Group has still dominated in their agriculture system. In their agriculture activities, the new innovations has been adopted for a short time. The new innovations to be seen as a disturbance to their conservative norms. But this theory disagreed by Boef et al. (1993:206) as noted that the conservative system is not the cause but the top down agriculture program which contradicted with the local norms. This research are aimed to:(1) Identify the factors influencing the adoption process by the Arfak tribal group.(2)Identify the perceptions of the Arfak people about the agriculture innovations and extension education which they received from the government.(3) Identify the social culture values (norms, traditional system, custom) both the supporting and the obstructing the farm of Arfak people. The research used survey method and participation observation. Data are analized by proportion analysis and Structural Equation Model (SEM). The results of the research showed that:(1) The social capital which supported the innovations adoption process by the Arfak tribe are emphaty ability, cosmopolitant behaviour, creative and innovative ability.(2) There are significant correlation between the Arfak people with their learning needs, social culture, and responsive behavior of extension education launched by the government officials