The role of indigenous values and local knowledge in sustainable development.

 Papuan values in mythology, songs, and folklore and their relevance for locally adapted sustainable development. Case study 2: the Amungme

Aleda Mawene

University of Cenderawasih, Jayapura – Papua

The Amungme is a Papua tribe inhabiting the Middle Mountain Range. They inhabit the area called Amungsa, on the Namangkawi  Maountains (Carstensz). The Amungme belive that they are the primal humans and their area is the first place to become the world or primal area (Amungsa).

Aleda (2006) found that the principle of primacy and the cosmological system are supported by their mythology. This belief of primacy is actually based on the belief that their ancestors pioneered their coming out of cave Mepimangabuk and their position in the front line at the bonfire in Meamabuk. The position of the Amungme as the “first child” is confirmed in their cosmogonic mythology which narrates about their origin and the story of Mom and Magai as the two big Amungme tribes.

The myth also support the Amungme ideology of earth as sacred mother (see Beanal, 1999; Erari, 2001). The respect and protection for the mother may be seen in their philosophy of “ Te Aro Neweak Lak O” meaning “ the earth is me “. Symbolically they divide the Amungsa to become three cultural zones: sacred zone, inhabited zone, and economic zone. The concept of earth sprituality influences their throught patterns, and everyday life in their vertical interaction with Yogon Nerek and their horizontal interaction with other tribes and the land of Amungsa. For example about the living zone, ecological wisdom, principles of balance, and marriage rules. The social collective ideal of the Amungme is also projected in the myth, i.e., hai which brought about the Hai Movement in Mimika (see Nawipa, 1995;Giay,1996).

The Amungme myth, then can become a relevant medium for the teaching of the Amungme values. The Amungme myth summarizes and confirms the social norms such as folkways, mores and adat laws together with their rewards and punishments. In other word, the Amungme myth presents how Amungme as a community can maintain their collective existence throught their interaction with their interraction with their ecological, social and their metaphysical environments.

 Mengungkap Nilai-Nilai Budaya Amungme Dalam Mitologi

Aleda Mawene

Universitas Cenderawasih, Jayapura – Papua

Suku Amungme adalah salah satu etnis Papua yang mendiami Pegunungan Tengah. Mereka menetap pada kawasan yang disebut Amungsa, disekitar Pegunungan Nemangkawi atau Carstensz. Masyarakat tradisi Amungme meyakini diri mereka sebagai manusia utama dan teritorial mereka sebagai wilayah pertama yang menjadi dunia atau kawasan utama (amungsa).

Temua Mawene (2006) menunjukkan bahwa prinsip keutamaan Amungme dan sistem kosmologis Amungsa tadi ditopang oleh Kerangka mitologis mereka. Perspektif mitologis menandai keutamaan Amungme melalui kesigapan nenek moyang mereka merintis jalan untuk keluar dari goa Mengiamabuk dan posisi mereka pada lingkaran terdepan api unggun di Meamabuk. Posisi Amungme sebagai ‘anak sulung’ Amungsa memperoleh pengukuhan di dalam mitos kosmogonik yang menceritakan asal usul Amungsa dan keberadaan Mom dan Magai sebagai dua marga besar Amungme.

Kerangka mitologis itu pun mengukuhkan ideologi Amungme tentang tanah sebagai ibu pertiwi yang suci (Beanal, 1999; Erari, 2001). Bentuk penghargaan dan perlindungan terhadap sosok ‘ibu’ tadi diwujudkan dalam filosofi ‘Te Aro Neweak Lak O’ yang mermakna Alam adalah satu. Secara simbolis, mereka membagi Amungsa kedalam tiga zona budaya, yakni zonal sakral, zona hunian, dan zona ekonomis. Konsep spritualitas tanah tersebut mewarnai pola pikir dan tindakan keseharian orang Amungme dalam interaksi vertikal dengan Yogon Nerek dan interaksi horisontal dengan suku-suku lain dan alam Amungsa. Misalnya tentang zona hidup, kearifan ekologis, prinsip penyeimbang, dan aturan perkawinan. Entitas mitologi itu turut memproyeksikan angan-angan sosial kolektif Amungme yang dikenal dengan istilah Hai  dan melahirkan Gerakan Hai di Mimika (periksa Nawipa, 1995;Giay, 1996)