INFLUENCE OF WOMEN MAYBRAT IMIAN SAWIAT Its environment

INFLUENCE OF WOMEN MAYBRAT IMIAN SAWIAT
Its environment

by
J.F. Hamah sagrim

A. Women maybrat imian sawiat (bakit, ano ku, nangli)

Like other women, women maybrat imian sawiat also have psychological traits of women. Cirri the typical female is mostly highlighted the nature preserve. This is because women are physically kodarat serving contains, maintain, and breastfeeding.
But unfortunately, the nature of this in their development memlihara then became ethis demands. This demand is encouraging women to maybrat imian sawiat give their love unconditionally, accompanied by self-sacrifice and submission. So it is appropriate if we call: the woman is the principle of love. By its nature preserve, the woman becomes more heterosentris, it directs me to the other I especially loved mepada. These properties will be revealed in the attitude to maintain, protect, friendly, relented, settling Dain countrymen. Unravel the nature of femininity as above is also owned by women maybrat imian sawiat, the difference lies in the customs and cultures that make up every woman from the tribe of its own.

Women maybrat imian sawiat we can classify into:

1.wanita kampong, who comes from a family of farmers and fishermen, or women who have not enjoyed adequate education.
2.wanita kampong and city, the economy came from middle-or women who also enjoy adequate education
3.wanita city, who come from families above or woman who has enjoyed enough education and enough to enjoy education and more

Type of 3 groups of women are also not the same levels. To type a city or group of women who are highly educated, appearance and influence in society berfariasi stings, but it was thought one of the women maybrat imian sawiat which this assumption is stereotif women maybrat imian sawiat. This Stereotif then becomes an ideal for women maybrat imian sawiat. In this case, which makes women so maybrat imian sawiat ideal of his time. Although in fact if we explore the personality of the woman will maybrat imian sawiat we find the types of pliers had rebelled against the traditional, as in traditional oil this maybrat imian actually say that a woman should be; calm, obedient, submissive and even more is the proposal to maintain virginelitasnya .
So the rebellion against the traditional ethics, until now has been mostly done by women who maybrat imian sawiat has brought new age influences. Maybrt women Stereotif that it is imian sawiat; narimo, resigned, patient, gentle, devoted and slightly firm, but those qualities which are stereotif women maybrat imian sawiat ideal terbina not well and she maybrat imian sawiat new era style tends life by adopting new characteristics such as; want to move freely, not so obedient, and can not wait. However, not all the properties appear in each individual woman maybrat imian sawiat. This is also caused by maybrat imian sawiat women have been influenced by education and the development of a new era new era.
Education, both formal and informal extremely important role in fostering the personal development of women maybrat imian sawiat. Maybrat imian sawiat women receive much education influences which shape the personality characteristic such as intelligence, understand / know about his talent, is critical of social issues around the environment, dare deviate from the prevailing kebiaan, independent attitude, high-strung and not surrender in the face of obstacles, but in taking decisions, stay put harmony with people around him. Although these cirri for women palm maybrat imian also relatively good, but the family education maybrat imian sawiat huge part in the formation of characteristic these women in order to avoid the broken house, or a missed family in shaping the character of the child. Assist the dominant task for a mother (ibuism), is a statement that comes from people maybrat imian sawiat, because they have a belief that the power of a mother (mother) is very large in the family, a father (the father) often do not notice the child - children at a certain age, this is where the role of the mother (mom) is required. Mother (Mom), as the veil of maturity one child, the mother (mother) as a manager for the family, as a driver in the group without asking for power or praise. It is understood that you were ibuism nature nature sebgai maintainer.
Understand the mother, (ibuism) as if to give power and prestige to keep the father / man. In terms of the culture of oil this maybrat imian, women (finya) get the opportunity to actively manage and share the work to members of his family or group. Men / fathers, are - placed in front, and outside, while women / mothers do in and on the back, though the results in, or done by a woman / mother, communicated, promoted out by men / fathers. So naturally men / fathers who have prestige, getting praise. Maybrat imian sawiat women willing to let this situation happen in synergy with the safe.
For women maybrat imian sawiat, ibuism understand this very penetrating into the inner so that every woman like maybrat imian sawiat already hers. But this is justrus thing that causes women to get maybrat imian sawiat less fair treatment than men. Understand this is just a survival factor inequity among women maybrat imian sawiat, which as a result they rebelled against men / fathers, and cause problems which arose involving smasalah clan relatives of the woman with the demands that must be agreed upon by the clan ( father). This makes women maybrat imian sawiat very conscious and more aware of the power available to him.
Cultural or traditional maybrat imain sawiat person who gave the opportunity for women to be active in the family, is a training which build maybrat women to be able imian sawiat also active outside the family. This activity is a family permagangan process. Although this situation many women appear to maybrat imian sawiat lower and middle classes. For the elite, more indicates the nature of feudalism that is to enslave others.
However, activities maybrat imian sawiat women in society is very much influenced by the power of women, the source of the family. In maybrat imian sawiat culture, we know the concept of "power". According to the Dutch people's view, "strength" was a big influence in the field of social and cultural influence in the maybrat imian sawiat. Our analysis in the study of this case, the power of women maybrat imian sawiat, also was taken into account in the social and cultural phenomenon. This can be proven in history where the role of the strength of women is crucial in solving the social and cultural phenomena ( "ra mban sme" in maybrat). In our opinion, the power of women maybrt imian sawiat very concrete and personal echoed in having it. Strength is meant here is the source that comes from her personal maybrat imian sawiat. Strength expressed in the action message, peace, participation in support of a man in problem solving, development, and happiness. Although this power comes from women who felt smooth seringpula, because derived from the inner concentration of women, but the extraordinary strength. Women maybrat imian sawiat will kekuarangan strength that most disinterested, this is a belief that the woman was awakened by maybrat imian sawiat. Because the mother / wife was assigned to carry out apasaja important for the survival of the family in the kitchen, then women maybrt imian sawiat prepared to have the inner strength and physical combined with the inevitable physical and disinterested (yield). Women who maybrat imian sawiat physical and inner strength as well as ethical, believed to be the conqueror and the messenger of the things that good, carriers and carriers of peace and family welfare society.


B. Women maybrat imian sawiat and dowry (BOYI)

In the history of life maybrat imian sawiat noted the fact that women maybrat (finya-gu ano), wanitia imian sawiat (nangli) is a woman with the most expensive dowry value, probably the most expensive in the world. Maybrat imian sawiat women have their own prices in maskawing, when compared with women from other ethnic groups dibelahan other world. Price maybrat imian sawiat women into a separate value for emphasis in our culture has maybrat imian sawiat record specific values in determining the price terkafer dowry. Some basic things that affect the size maskawing pricing;

1.High low initial maskawing by clan relatives of the man (husband) to the relatives of female clan (wives).
Education 2.berdasarkan
3.with the class or caste family
The cultural values also affect the dowry is small besr;
1.pembayaran center (gu Mbit), carried out at 2-week-old child.
2.pembayaran maternity hospitals (samu creditors), carried out when the mother and baby to come out diperbilehkan. This activity is carried out by the family clan and the male relatives of women's family
3.payment when giving a name (bofan), implemented by the ceremony and prayer.
When in 4.pembayaran diatribe (bohlat). Conducted by the perpetrator's family who berate the victim's family.
5.pembayaran when disaster hit accidents on the basis of a friend's invitation (isti). Performed by the family of the clan who took the victim's family and handed over to the victim's clan.
6.payment when sexual harassment of young people, (boke). Performed by the family clan of men and handed to the family clan of women.
When he died 7.pembayaran - pay bone (taa yu mfou). Done by family and relatives to relatives of the family clan mother who died giving birth she is.
8.payment Minang (finya migiar - mfot bofot). Performed by the family clan of men - the groom.
In determining the value of women maskawing the maybrat imian sawiat often done with the lowest value of Rp. 50juta + cloth top (wansafe, destitute, Sarim, toba) whose value when cashed Rp.100 - 200juta maximum or minimum 2potong + 1potong other ordinary cloth 25 pcs.
Because of the high maskawing value maybrat imian sawiat woman, and as the fact that the case that most young men of the tribe was forced maybrat imian sawiat married girls from tribes outside maybrat imian sawiat women. The reason for the inability of families to resolve the pending load maskawing by relatives of the woman to his family clan. Sometimes it sounded off-key tunes by maybrat imian sawiat people who say that men - men who maybrat imian sawiat married women dengn not from sawiat is maybrat imian men - men who could not afford, he is considered one cheap, priceless, berbicarapun not appreciated in the classroom culture, and they are regarded as the man who rebelled against the cultural / man is not authoritative.


C. Environmental Impact Personal Development Pattern Against Women Maybrat Imian Sawiat.

Women maybrat imian sawiat accordance with the customs and expectations of himself, prepared as a person who has inner strength (invisible power). Based on our observations and experience of the discussion / exchange of experience on women maybrat imian sawiat, the pattern of development of women maybrat imian sawiat grow in berbagaimacam variations. This variation is caused by patterns of personal development maybrat imian sawiat women. Not only influenced by the customs or traditions, but also influenced by many factors such as; orngtua educational background, school education, religious education, and environmental education or the community.
For example, my friend, he was born of parents who maybrat imian sawiat origin from different groups. Belong to his mother and father's weight from regular classes. Their family background is different, but both Dutch school education and Christian religious education. In the family, they feel the process of mixing of the influence factors, so the pattern of personal growth maybrat imian sawiat women like her could be described as follows;
1.perkembangan the origin of his own self, or we borrow the word from Sahlins, who says that the personal leadership (big woman). This factor is the basic factor, because the "color" the truth of human nature is here. In this self precisely describe the development of the human will is not the same personality.
2.perkembangan a private external source (external), external influences can be specified again:
a.pengaruh of indigenous / background of the father's family
b.pengaruh of indigenous / family background of mothers
c.pengaruh of professed religious teachings.
d.Pengaruh of schooling obtained.
e.Pengaruh from interactions with nearby friends
f.Pengaruh of education or social experience
g.Pengaruh of the environment / area of origin such as mountain regions and coastal areas.
If internal sources (which can also be sourced from the derivative and human talent) of the women's maybrat imian sawiat be strong, it will be easy, "chew"-source cracked her personal development, personal development suburlah more. The more so as a woman who siftnya more hetero-wentris, the socialization process is more prominent in women. Women also (maybrat imian sawiat women) will be fruitful if the private development will open up to others and be happy someone else. This open attitude to women is maybrat imian sawiat a culture based on love of generations, because it is customary mengnggap very good, but in general parents maybrat imian sawiat lebihn loud demands from the girls to want to be and will do in accordance with what is done by a girl, that is; silent, relented, narimo, submissive and obedient. This is what causes women to maybrat imian sawiat private closed. Expression of feeling or opinion is not even clear about. This is because indigenous women maybrat imian assess the good sawiat; smooth, must be firm and active. Maybrat imian woman is a woman who sawiat active and assertive, but the ever-expanding educational opportunities for women maybrat imian sawiat, the appearance and characteristics of their more varied.
D. Role of Women Against Maybrat Imian Sawiat Environment
In the development of each individual woman maybrat imian sawiat, maturity is described inner strength that resides within them. Seterti been described in advance that, the power of the power that comes from within man maybrat imian sawiat, originally from the inner strength that lies within her. Very large role in the mother influences the development of children's souls.
Characteristics of women maybrat imian sawiat; narimo, submissive, obedient, patient and firm, found when developing constructive in itself can be a tremendous force. These properties can strengthen the faith of women maybrat imian sawiat, in faith in God. This Faith conquers all, with a strong faith is maybrt imian sawiat women, can become more daring.
Patient attributes, loyal, firm and devotion to her husband and parents, had manifested great power menkadi that can affect other people. The development of female characteristics maybrat imian sawiat present makes them want to, would, should, and even expected to fill two double role in society.
This dual role, by women maybrat imian sawiat, experienced with dual obligations and responsibilities as well. This factor in women maybrat imian sawiat cause a dual loyalty. It is clear that women maybrat imian sawiat, on the one hand and responsibility loyal to her husband and children, and on the other parties loyal to the task and work in the community. Maybrat imian sawiat women will feel at peace when both loyalty to connect to each other or support each other. Inipula loyalty factor which can also make a personal conflict or cause social conflict for women maybrat imian sawiat. Like other women, development of women maybrat imian sawiat also requires contact with humans (I) the other, as social beings, they will be able to enjoy the perfection or completeness when being with other subjects. And the more personal development of women of fertile maybrat imian sawiat, a mature personality, has enormous power force in solving personal problems and social problems.
The role of inner force (invisible) from women maybrat imian sawiat, will indeed have peace and prosperity due maybrat imian sawiat woman, a mature inner strength, unwavering faith, confidence, would be called a powerful woman. But if the woman was maybrat imian sawiat bound by the material and sosialn, then the consequences in human beings. So with the growing presence of self-interest in human beings. So with a growing presence of self-interest in personal, private, inner strength will be diminished, even destroyed. That's why women maybrat imian sawiat, always carry out "the behavior of concern" if it wants to work her inner strength. Behavior is concerned, or this is the power of prayer is meant to strengthen themselves or support others to be strong. For example a mother praying for her husband joined her husband need support if the inner strength to the problems faced. Mothers who are willing compliance with this power very large impact on the environment.
E. Proto-Type Pattern Women Living Maybrat Imian Sawiat
Women maybrat imian sawiat as already described, they also have proto type 3 pattern of life that is;
1.proto type of lifestyle women maybrat imian sawiat tempo first.
Women maybrat imian sawiat called tempo first lady is a woman who lived down in 1947. Women tempo maybrat imian sawiat first lady whose life is still bound by cultural maybrat imian sawiat thick and they include cultural actors, and did not know education.
2.Proto type of lifestyle women educated maybrat imian sawiat
Women maybrat imian sawiat educated are those who've felt the education. They are women who maybrat imian sawiat life in 1950 and above. Women who live in this period was the women who grow big and shaped by culture maybrat imian sawiat and their first ladies who knew and was educated at the grammar school (SR), school teachers Dutch (SGB). Bada colonial Dutch East Indies government, women maybrat sustainable imian sawiat experienced a change in the world with the introduction of which the Indonesian government built schools such as: elementary, junior high, high school, and universities and private colleges. Women maybrat imian sawiat mass higher education is still upholding the cultural values they are good and they are able to recognize and control their cultures in depth such as language culture, dance, fashion and more. Culture - their culture is valued as their identity is so simple and noble.
3.Proto type of lifestyle maybrat women reformers imian sawiat mass.
Maybrat imian sawiat women who lived in the year 1998 and above, classified as a female reformer. Those who live on the mass of reformers are those who once received his academic education until the stages. Those who lived during the reformers than women who felt enough education, but also they are women who are not so familiar with and appreciate the culture. For example most women maybrat, imian, sawiat, who lived on the mass of this reformer was found not know the mother tongue (regional language) fluently. There is little Kadan can mengucapnya fragmentary, there are only heard and understood, but could not say it, and there is not at all familiar with and understand the language and culture. Women maybrat imian sawiat these masses are those who belong to a woman who rebelled against the culture and the tendency to match their living lifestyle of modern women, the other by releasing his own cultural diversity as the original. Women - maybrat imian sawiat women reformers who did not know their culture is mainly those who live the cities since birth to adulthood, there are unisex because crossbreeding between clan maybrat men with women outside the tribe maybrat imian sawiat (outrolokal). This causes people who create children maybrat imian sawiat further away from their customs and culture directly.

SYSTEM LEADERSHIP OF MEN authoritative MAYBRAT

SYSTEM LEADERSHIP OF MEN authoritative MAYBRAT

BY
HAMAH SAGRIM

A. THE CONCEPT OF MAN authoritative

I.1. the origin of the concept development

The concept of man's dignity, or the Big Man is in use by the anthropologists to label the traditional political leaders in the region - Oceania cultural areas, particularly in Melanesia, in fact come from free translation of local terms used by local residents to name the people important in their own community. Essay discusses the history of the use of the concept, written by L. Lindstrom (1981:900-905), shows that the history of the Big Man from the everyday vokabuleri a scientific concept has a long peoses. During the 19th century and until the mid-20th century, researchers in the Melanesian islands are always using the concept of the chief, headman or chief, to call on community leaders that they describe.

The concept that the chief is not used anymore because of the meaning contained in these concepts are not reflected in the leadership system in many societies in Melanesia and replace it with a variety of other concepts, such as influential man (Powdermarker 1944:41), Head Man (Williams 1936:236 ; Hogbin 1952: Index; 1964:62; Belshaw 1954: 108; Pospisil 1963:48), Center Man (Hogbin 1939:62), strong Man (Bendt 1969:335; Du Toit 1975:385), manager (Burridge 1969: 38, 1975; Scheffler 1965:22), magnate (Chowing and Goodenough 1965-66:454), the director or executive (Salisbury 1964:236), and Of course the big man. In the 1950s and 1960s, the competition between these terms for a place in terms of treasure and anthropologists in the competitive situation gradually emerged that the term big-man as the typical anthropological concept is widely accepted to indicate a type or system leadership characteristic essentially contrary to the basic characteristic of the chief's leadership system.

The concept of the big man himself is already in use long before, for example, by M. Mead, in his work, sex and Temperament in Three Primitive Societies (1935:326), but the transition from the common language (common parlance) into the language of anthropology is very slow. The concept is new to the concept contained in the official and anthropology through the work Lexikon MD Sahlins, a renowned and always quoted that, "Por Man, Rich Man, Big Man, Chief" (1963) and later reinforced by K. Burridge, through his work, "The Melanesian Manager", which is dedicated to the memory of a prominent political anthropology EE Evans-Pritchard (1975:86-104).

I.2. Male traits charismatic

The concept of Big Man or dignified man, used to one type of political leadership that characterized by the authority (authority) on the basis of personal ability to allocate and reallocate resources - an important resource to the public (Sahlins 1963; Claessen 1984 in Van Bakel et al; 1986:1). The nature of this achievement led to the opinion that the most important features of a person who becomes the Big Man is a person with skill in manipulating the people with the nature of achievement (achievement) This system is characteristic lack stabilannya, as he always worried whether originating from inside or outside (Van Bakel et al. 1986:3). Implications of system instability that is based on the principle of this achievement made by Van Bakel et al. is the opportunity that samabagi every member of society, especially the men who had grown according to the size of the respective communities, to seize competitive position of the leader. Dignified man is a microcosm of society and therefore the status of the man commanding the subject of attention of everyone in the community.

According to A. stratheren (1979:214) there are two arenas that are used to capture the position of male authority. Two arenas are internal relations and relations eksteren. It is meant by internal relations is one attempt to obtain and increase the influence and excellence within their own clan. While eksteren relationship is defined as a person to undergo successful relationships with external parties composed of allies, former enemies and the relationship between male authority. In general, individuals - individuals who work in two arenas are recognized as a major and authoritative men who dapt superior position for many years.

Another common Cirri usually used to distinguish the political system of male authority system-another political system is that the system he did not have organizational authority with division of labor between leaders servants. That the population in Melanesia formed by social entities that are politically and economically to stand on its own. Such conditions, according to K.E. Read (1959:425), apparently does not provide opportunities for the growth of bureaucracy in the system the principle of male authority in Melanesia.

Characteristics - leadership traits authoritative men in the system as above causes S. Epstein, who managed to call someone to come in and act as a leader in the arena of male authoritative leadership, "a well-rounded man of political expertise or political expert real (1972:42) and D. Riesman, (1950) and K.E. Read (1959:425), calling such a person autonomous single leader or a leader.

Has been stated above that the basic principle of the system is the authoritative male achievement based on the quality of individual skills. The study - an ethnographic study of male authority indicates that these attributes are used as benchmarks to measure a person's ability to be a leader, according to most writers and, as summarized by A. Chowing (1979:71), is wealth, a real form of economic capacity. Although wealth is a very important attribute, but the position of leader can not be achieved through wealth alone. Another attribute that must have also is being generous. This attitude must be expressed through concrete actions, such as to divide the property to someone else (redisitribusi), through the contributions and gifts during the wedding ceremony, ritual or other customary party.

Actions contribute or gift to others is called by M. Mauss, a gift. Gift or gifts that are not directly form a bond between the two parties, is the peberi and recipients. Mauss, further argued that granting it contains what is called by him alone total prestation (1924:227). It is meant Mauss, with a total ptestation, is that in addition to the real shape of the object (objects) are given, also contained within other elements of the economic element, the element of religious, legal element, the element of beauty and political elements. On the whole it was forming the binding force and is a driving force for the recipient to do something again is slim or indirectly in the form of objects or services to the poster.

In terms of politics, giving in any form is for the providers of capital to increase support, supporters, in order to achieve political objectives. More and more people are given gifts and more are getting help, the more powerful political position of the giver. Providing used for certain political interests that causes FG Bailey (1971) called the provision a "poison" for the recipient and J. Van Baal, mengkontatir gift as something that is sometimes dangerous to society (1975:23).

Deeds give a gift or ongoing donations can unilaterally cause the formation of a dependency relationship that is asymetrik, like a patron-client relationships, where the giver role as patron, while the recipient is a client.

In his authoritative leadership system, this kind of relationship is very important, because a man can be charismatic and memanipulai wealth other advantages they have to gain support and sympathy from the peneima assistance. Wealth in the leadership system at once dignified man sibolik value and real value. Sibolik value represents the power contained in it and the real value refers to the object or the property itself. That is why wealth is used as a means of legitimation of power (Cohrance 1970:5).

Other requirements to be met by an authoritative male leaders to supporters loyal to him according to Sahlins (1968:164), is that he must show certain skills, such as good farming, hunting panda, panda clever diplomacy and speech, has the power magic, panda lead rituals and courage to lead the war.

Various attributes given to a man's dignity as above often lead to a general similarity, as oalah a big man should have all these attributes. Many ethnographic examples show also that not absolutely all of these attributes must be possessed by a person to become a leader in authoritative male system. In addition, ethnographic data indicate also that there are differences in emphasis on certain attributes that are important between the community and the public one another. In other words, there are differences in the hierarchical order of these attributes, for example, in a society attributes X occupies first place in the hierarchical order in society B, while attributes X but not Y attributes are most important.

Thus empirically, the elements that are attributes of charismatic male leaders were closely related to each other making it difficult to split, but a division based on sequence analysis of the importance of the attributes that can be done. In our opinion, the division is important, because it provides a better understanding of tajan typical motifs in his authoritative leadership system. As far as the author, this is not breathing performed by the anthropologists that arise opinion that the type of authoritative leadership is the same man in a society different. Comments so of course other than to obscure our knowledge of the leadership system, also caused the growth of the attitude "already know" on us and cause us no mood to find out more about the mechanisms underlying it. Conversely, if we create a paradigm of the qualities which are essential qualities in societies different, it will open new perspectives for us to ask what the basis of similarities or differences and at the same time we try to answer mncari.

I.3. Types of Men's charismatic leader.

Betolak of the above rationale and on the basis of observation in the field sendri studies sendii wearing a study of the shellfish-ethnographic essays discussing the leadership system of male authority in Papua Wes, the leadership system can be divided according to two forms. The first form is the leader in the property based on wealth, its leaders called smart entrepreneurial leaders, and the second form of leadership that is based on the courage to lead the war, its leaders called warlords.

I.3.1. Men charismatic leader based on entrepreneurial skills.

This sub-section titled thus based on two reasons. The first reason is the reason that is based on the opinion of some anthropologists, while the second reason is based on supporting pendangan the leadership system itself.

The first reason, the opinion of the anthropologist, for example, comes from F. Barth (1963:6) who argues that the actions of a charismatic leader of men can be likened to a self-employed entrepreneurs or sorang. A dignified man can accumulate resources and manipulate certain people achieve their goals separately. According to Barth, the goal here might be wealth, position, and prestige. Another opinion comes from Thoden Van Velsen. According to these experts, the nature of the interaction between charismatic leaders are the same men with the interaction between the businessmen, because often the bargain between them and sometimes they deliberately to defeat or destroy another party midal opponent. This interaction determines the structure of the field pollitical (Thoden van Velsen 1973:597). Pollitical field here is the actors who are directly involved in the political process.

Except for these two opinions, there are also some other opinions from experts directly anthropological research in regional Melanesian culture. Places the presence of authoritative male leader system. In general the researchers to equate a man's dignity with a self-employed entrepreneurs (see for example articles from Strathern 1974:255; Burrigde, 1975:86; Sheffler 1965:22; Elmberg 1968; Pouwer 1957).

Next I loaded the following two examples of reasons based on public opinion supporting the system itself. The first example comes from the Me (Kapauku). ¹ in his study of the Me (Kapauku), L. Pospisil noted that the words spoken by the informant to a citizen who has the potential to become leaders of authoritative men, but to no avail, as follows: "He was one of those fools who do not understand matters of trade, because it can be tonowoi , the leader, but because he did not raise ketolololannya his wealth but he memboroskannya "(1958:79).

The second example comes from the people Maybrat. An informant from J. Pouwer say that a man who could become a political leader in the maybrat are intelligent people trade. Speech at the top is then described by the following examples: "He sells sauger (wine) was a quarter the price, the money was given to the quarter in-laws her. He received back from his two brothers-in-talen (50 cents). 50 cents is given to his brothers-in-other. From him he received "

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¹ Me Name is the name now in use to replace kapauku name used by Leopold Pospisil, to name the ethnic groups inhabiting around the lake Paniai. Kapauku names that have been widely known among scientists through Pospisil's article is not liked by the population in Me alone. Feelings do not like the name Kapauku expressed directly and indirectly through various media and among other opportunities in the Village government seminar on West Papua, which was held in 1986 in Holland (now Jayapura). Residents around the lake Paniai prefer to use a name that means me a real man to call their ethnic groups. That's why in this essay the author uses the name of me as a replacement Kapauku name (see the papers sdr. Gobay R., 1986). Further explanation see point 3 under chapter III. ² term brother-in-law is the name laki2 wife. Use of the term is sometimes used also to all the relatives of the wife of ego generation.


Return a dollar. So money was berdar quarter continued until reaching 25 dollars. If there are people who succeed like this, then he can be called the weight, "the leader" (Pouwer 1957:312).

Attitude of seeking further benefits normally the case in an entrepreneur in general, known also by maybrat people as expressed in the following words: "a leader who is good at treating a commodity, in this case east of cloth ru-ra, like a bird flying missionary branch to branch to take advantage "(Elmberg 1968; karma 1970; Schoorl 1979:178, 208; Miedema 1986:31).

The examples above would be sufficient to explain why I equate a political leader ata dignified man with a big man who has the entrepreneurial skills.

Descriptions of people Maybrat, Me and the people under Muyu provide a more detailed explanation about a leader who uses wealth as a source of power.

I.3.2. authoritative male leaders based on ability to lead the war

This sub-titled so because of the ethnic groups in west Papua certain that supports the political system of male authority ³ meupakan war activities focused culture that is always needed  certain people who have the courage to become community leaders. The nature of this daring element contains two elements of aggressive and orator. Both elements are closely related to each other.

Aggressive elements embodied in the form of ever kill another person, usually from the enemy in time of war, or at the time of the human head-hunting expedition. It sometimes happens also that the act of killing going on in their own group . Unless aggressive element, the element or the silver-tongued orator is also an important requirement.

A leader in the community berkebudayaan war, must have knowledge in many things that society needs to be conveyed in the speech -
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³. The term war is defined here according to the definition put forward by R. Berndt (1962:232), which means planning violent acts committed by members of a particular social group on behalf of social groups against members of other social groups . The focus is a particular aspect of culture in a culture growing more distant from the other aspects and a lot of influence cultural patterns or structures that culture (Herskovits, 1948:542) . Aggressive nature can be shown also to act to kill his wife or his own brother like that ever happened to people Asmat (Mansoben, 1974:32).

Political and sometimes as a leader of the religious ceremonies more widely discussed in the sub-section below entitled "leadership system weight".

The first Europeans to visit the area Maybrat, consisting of a mapping expedition to the Netherlands in 1908. although there has been contact at the time, but the new Dutch government implementing administrative governance of the area in 1924. Ten years later, in 1934, formed the first villages that are permanently inhabited by people for business Maybrat Dutch Government. Previously, people living in scattered Maybrat in kinship groups small and often move from one place to another following their farming patterns moving.

In 1935, the Dutch government center opened the first in AITINYO and around the government center, established several villages. The formation of villages around the lake, occurred in 1950, and three years later (1953) the largest villages of the villages that have been established that a teacher and school.