Traditional pig butchery by the Yali people of West Papua (Irian Jaya) : an ethnographic and archaeozoological example

Author(s):  
Jacqueline Studer ◽  
Daniel Pillonel

Studies of traditional methods of animal slaughter, food preparation, and consumption offer archaeozoologists an excellent opportunity to study the link between human behaviour and the resulting bone assemblage. Numerous actualistic studies of butchery have been carried out by archaeologists using stone tools, often especially manufactured by the researchers (e.g. Schick & Toth 1993; Laroulandie 2000). In other instances, traditional butchery practices have been documented, but in most cases the artefacts used were metal. Examples come from the Nunamiut of Alaska (Binford 1981), the Bedouin herders of Israel (Klenck 1995), the Peul cattle herders of Mali (Chenal- Velardé 1996), the !Kung hunter-gatherers of Botswana (Yellen 1977), and semi-urban, urban and village communities from Algeria, France, and Sudan respectively (Chaix & Sidi Maamar 1992). Similarly, for a range of different communities, traditional food preparation and consumption practices have been documented and in many instances the resulting food residues examined (e.g. Brain 1969; Yellen 1977; Binford 1981; Gifford-Gonzalez 1989; Oliver J. 1993). In 1989, the opportunity was taken to document traditional butchery, cooking and consumption of a domestic pig by the Yali people of West Papua (or Irian Jaya). Since this community continues to use traditional artefacts made of stone and organic materials, it may offer a good analogue for the study of prehistoric butchery practices. According to the most recent suvrey available, the Yali population comprises c.30,000 people (Silzer & Clouse 1991) who inhabit the eastern part of the well-known Baliem valley of west Papua. They primarily inhabit the Jayawijaya mountains of the central highlands at an altitude of between 1000 and 2000 m (Koch 1968: 85) although some Yali villages can be found at lower altitudes, down to 200 m, in the southern part of the distribution of the group (Boissière 1999: 55). Like many populations living in the mountainous regions of the island, the Yali are subsistence farmers who cultivate sweet potatoes, yam, taro, plantains, manioc, and sugarcane, and raise pigs, the latter serving a central function in their religious and social life (Koch 1968; Zöllner 1977; Boissière 1999). The men hunt small mammals and birds in the surrounding rainforests, while children and women complete their protein requirements by gathering invertebrates, fruits, mushrooms, and other plants.

2001 ◽  
Vol 17 (17) ◽  
pp. 1655-1659 ◽  
Author(s):  
B. Foley ◽  
E. Donegan ◽  
N. Silitonga ◽  
F.S. Wignall ◽  
M.P. Busch ◽  
...  
Keyword(s):  

2000 ◽  
Vol 6 (1) ◽  
pp. 5-9
Author(s):  
David Robie

The Pacific has entered the third millennium after a tempestuous time in the final year of the 20th Century. All the recent events have had an impact on the region's media.The fragile peace in Bougainville has continued to experience hiccups; the state of emergency in the Solomon Islands over ethnic unrest and even the historic change of government in the Fiji Islands with the country's first Indo-Fijian prime minister. have unleashed tensions. But the major upheaval, of course, has been East Timor's devastating transition to independence from Indonesia and in the resurgence of West Papua ( recently "renamed" Papua from Irian Jaya by Jakarta's colonial authorities) as a news story.


2019 ◽  
pp. 154-180
Author(s):  
Riane Eisler

Mobile foragers—also called nomadic hunter-gatherers—constitute the oldest form of human social organization, predating by far the agricultural revolution of about 10,000 years ago as well as the rise of pastoralists, tribal horticulturalists, chiefdoms, kingdoms, and ancient states. In the debates about the nature of human nature—whether we are more inclined toward war or peace, selfishness or altruism—nomadic forager societies are regularly evoked to draw inferences about human existence “in a state of nature” before the development of civilization. Studies of nomadic forager band societies suggest that humanity’s ancient orientation actually was toward partnership and peace rather than domination and war over the many millennia of human evolution. The main take-home lesson from a careful study of nomadic forager partnership societies—re-enforced by archeological studies, the recent Nordic experience, and other evidence—is that humans are capable of living in egalitarian social systems where neither sex dominates the other, where violence is minimized, and where prosocial cooperation and caring typify social life. This image is not a utopian fantasy but rather a set of potentials, if not inclinations, stemming from our evolutionary heritage. Since partnership behaviors have been essential to survival for the millions of years that humans and their ancestors foraged for a living, the study of archaeology and nomadic forager societies raises an intriguing possibility. Given the long-standing evolutionary legacy of partnership, human minds and dispositions may be especially inclined toward the empathic, caring, egalitarian, prosocial, cooperative behaviors.


2000 ◽  
Vol 66 ◽  
pp. 89-121 ◽  
Author(s):  
Katherine I. Wright

This paper explores social customs of cooking and dining as farming emerged in the earliest villages of Palestine and Jordan (12,650–6850 cal BC). The approach is a spatial analysis of in situ hearths, pits, bins, benches, platforms, activity areas, caches, and ground stone artefacts. Mortars, pestles, and bowls first appear in significant numbers in base camps of semi-sedentary Natufian hunter-gatherers. Elaborate and decorated, these artefacts imply a newly formal social etiquette of food-sharing. They were used within houses, near hearths, and in outdoor areas. The earliest farmers of the Khiamian and Pre-Pottery Neolithic A used simple, mostly undecorated, ground stone tools. One-room houses were often fitted with a hearth and a small mortar in the centre, features that also occur in outdoor areas. In the Early and Middle Pre-Pottery Neolithic B, firepits, milling stations, and storage features were placed on porches and outdoor areas near house doors. These areas formed a transition zone between house and community, where food preparation provided opportunities for social contacts. The most private rooms in houses were supplied with benches, platforms, and decorated hearths, and probably sheltered household meals. In the Late PPNB, when some villages grew to unprecedented sizes, storage, and cooking facilities were placed in constricted, private spaces comparatively hidden from community view. Numerous milling tools and multiple milling stations in individual houses suggest intensification of production of prepared foods. It is argued that adult women bore the brunt of the increased labour and that these activities placed them under new restrictions of daily activity and visibility in relation to village communities.


2019 ◽  
Vol 4 (1) ◽  
pp. 87
Author(s):  
Yuliana, Heriyanti

The purpose of this study was to reveal the Participation of the Moi Community in Kambik Education (Indigenous Education) in Maladofok Village, Sorong Regency. Kambik education is a Moi tribal education system in Sorong, West Papua. Kambik education (Moi tribal customary education) learns about leadership, learns the customs of the Moi tribe, traditional medicine, and understands human existence.  Various problems began to emerge in the life of the state, the demand for revival and reviving the values of local wisdom into an alternative. So it is important in this research, the researcher raises two issues that have been formulated in the question. First: What is the participation of the Moi community in the Kambik education process ?, and Second; to what extent are the values taught in Kambik's education in social life? This question is important to be formulated as the power of data which then becomes a reference in education policy that raises local potential. The research uses a qualitative approach. Researchers conducted in-depth interviews at the research location, more points than the ethnographic method itself is that researchers conduct research and also get meaningful education from the lives of local people. The results of this study are to encourage the acceleration of development in Sorong Regency. Because in addition to the academic interests, the Moi tribe Kambik (traditional education) education is a new alternative form of humanity awareness in the Moi tribe of Sorong Regency. The results of this study could be a recommendation and input for the Sorong Regency government to plant the values of Kambik education itself in the generation of indigenous Moi children in Sorong Regency in particular and the Moi generation in general.      The results of the study are, First: project files for alternative education design in Sorong Regency or can be synergized with a special curriculum.


Author(s):  
Ulises M. González Herrera

Food procurement and consumption practices represent an important aspect of a culture and the identity of its bearers. Indigenous communities used a wide variety of approaches for the collection, preparation and consumption of food, determined by an interplay of ancestral traditions, climate, and social relationships established by the ample mosaic of ethnic groups settled in the continental and insular territories. This chapter examines the ethnohistorical strategies, forms of food preparation and its consumption, as well as dietary preferences among Arawak Aboriginal communities in Cuba. It critically evaluates and systematizes the information provided by the early chroniclers in the West Indies (late 15th and early 16th centuries), in order to compare them with the data gathered through archaeological excavations, taking into consideration various paleodietary analyses, as well as the most recent census of faunal remains associated with the sites on the island. It also examines the contributions of the indigenous heritage in the shaping of contemporary Cuban culinary preferences.


2017 ◽  
Vol 38 (2) ◽  
pp. 17-30
Author(s):  
Martin Soukup

The objective of the paper is to provide an overview of currencies used by natives of Near Oceania in relation to three principal ways of its use. The author explains three main functions of currencies from Near Oceania on selected examples. The three main functions are as follows: standardized medium of exchange, bride-price, and sociopolitical exchange. These functions are demonstrated on selected types of currencies from East Sepik, Massim, Western Highlands, and West Papua. The author provides, in addition to the description of artefacts, interpretation of social and cultural context of its use.


Africa ◽  
1965 ◽  
Vol 35 (1) ◽  
pp. 1-7 ◽  
Author(s):  
E. E. Evans-Pritchard

Opening ParagraphIn an article, ‘A Contribution to the Study of Zande Culture’, which appeared in Africa in 1960 (vol. xxx, no. 4), I discussed the certain or probable borrowing by the original Azande, the Ambomu, in the course of their migrations, of their main cultivated plants, e.g. eleusine, maize, ground-nuts, manioc, sweet potatoes, bananas, and tobacco, from assimilated or neighbouring peoples. In a second article, ‘A Further Contribution to the Study of Zande Culture’ (Africa, vol. xxxiii, no. 3, 1963), the discussion of cultural borrowings was taken into the field of artifacts and technology: building, smithery, pot-making, carving, plaiting, oracles, and medicines. In the present and final essay some examples are given of borrowing in areas of the social life other than those of cultivation of plants and the arts and crafts.


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