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PDF Hosted at the Radboud Repository of the Radboud University Nijmegen PDF hosted at the Radboud Repository of the Radboud University Nijmegen The following full text is a publisher's version. For additional information about this publication click this link. http://hdl.handle.net/2066/56113 Please be advised that this information was generated on 2021-10-10 and may be subject to change. The Door to Heaven Female Initiation, Christianity and Identity in West Papua Louise Thoonen The Door to Heaven Female Initiation, Christianity and Identity in West Papua The Door to Heaven Female Initiation, Christianity and Identity in West Papua Een wetenschappelijke proeve op het gebied van de Sociale Wetenschappen Proefschrift ter verkrijging van de graad van doctor aan de Radboud Universiteit Nijmegen op gezag van de Rector Magnificus prof.dr. C.W.P.M. Blom volgens besluit van het College van Decanen in het openbaar te verdedigen op woensdag 16 februari 2005 des namiddags om 3.00 uur precies door Aloysa Ardina Maria Thoonen geboren op 20 september 1960 te Grave Promotores: Prof.dr. F.A.M. Hüsken Prof.dr. A.P. Borsboom Mrs Prof.dr. W.H.M. Jansen Manuscriptcommissie: Prof.dr. J.A.P.J. Janssen Mrs Prof.dr. L.A. Poyer, University of Wyoming, USA Dr. H.J.M. Venbrux This publication has been realised by the financial support of the Order of Saint Augustine, the Radboud Foundation scientific education fund, and the Missionary Sisters of the Precious Blood. The Door to Heaven: Female Initiation, Chnstiantiy and Identity in West Papua / Louise Thoonen Thesis Nijmegen - With ref - With photographs - With map - With summary in Dutch. Subject headings. Melanesia, Indonesia, West Papua, female initiation rituals, missionisation, local Chnstianity, religious change, identity formation, life history, female ritual leaders. Cover photograph: Mana Bam wearing initiation decorations © Louise Thoonen, 2005 ISBN: 90-9019019-8 © Photographs: len Courtens, 2005 Cover design. Ema van Eerdewijk Layout: Jan van Schijndel Printed by: Ipskamp B.V. No part of this book may be reproduced in any form, by print, photoprint, microfilm or any other means, without prior written permission from the author Contents Preface IX Chapter 1 First Acquaintances: Persons And Questions 1 Initiation and Identity 8 Central Question 11 Initiation-a Dynamic Perspective 12 Mana Barn's Life History 16 Anthropology and Individual Persons Life History 20 Identity, Self, Individual 23 The Missionary Process, Initiation and Identity 26 Female Leaders and Female Initiation Rituals 29 Research Methodology 31 The Composition of the Book 35 Chapter 2 Growing Up dunng the Early Missionary Stage 38 Maria's Native Area 41 Being Bom at the time of the Arrival of the Church 46 Missionary Perspectives 50 Local Expectations 56 Missionary Policies, Strategies and Struggles 60 Local Views on the Missionaries 62 Schooling as Missionary Method 63 Being Adopted by the Teacher 72 Maria's Snuggle to Leave Tabamsere 77 General Concluding Remarks 79 Chapter 3 Becoming a 'Full Person'. Participation in Fema Meroh 81 Entering Fema Meroh 84 Being a Novice dunng Seclusion 85 V The Door ίο Heaven Preparing for Leaving the Cult House 99 'Coming Down' 104 Going Through Further Stages 109 Concluding Remarks on Maria's Initiation 110 Chapter 4 Moving Into New Selves 112 Struggling to Leave Tabamsere 113 The Missionary Boarding School 116 Moving into the Missionary Realm 119 Travelling to Tabamsere 120 Moving between Manokwan and Tabamsere 121 Flying Further into the Missionary Realm Manokwan 124 Moving into Matrimony 125 Residing in the Centre of the Mission Ayawasi 130 Becoming a Mother Full Adulthood 134 Spirits Speak to Maria Revaluation of Fema Meroh 136 Voyage Into New Healing Rituals 139 Maria Becomes a Christian Religious Leader 142 Conflicting Identities and Reconciliation 145 Chapter 5 Extinguishing the Fire 149 Maria's Participation in the Closing Ceremony of a Reinstated Wuon Rite 151 Missionary Views and Practices Concerning Initiation Rites 154 Local Perspectives and Practices Concerning the Abolition of Initiation 166 Concluding Remarks 176 Chapter 6 Passing on the Fire 177 Leading Fema Meroh Inside the Cult House 180 Mana Leads the Closing Ceremony First Day 184 Second and Third Day of the Closing Ceremony 187 Further Stages 192 The Novices Dealing with Initiation 195 Why and How Mana Reinstated the Ritual (At That Time) 197 Continuing her Major Life Task 212 Concluding Remarks 213 VI Contents Chapter 7 Conclusions 216 Voices on 'Larger Forces' 219 Conflicting Identities, Reconciliation and Brokerage 221 Glossary 228 References 232 Samenvatting 243 Curriculum Vitae 251 VII The Door to Heaven Maria Baru dancing with three of her children and women of Ayawasi VIII Preface One often hears said that writing a PhD thesis is a lonely adventure, which is true to some extent: at times I spent more hours with my computer than with the people I longed to be with. Simultaneously, however, I was surrounded by many persons who supported me in various ways. I want to acknowledge the invaluable assistance and support of these persons and institutions here. I will always be grateful to Maria Baru and her family, particularly her daughter Yosefien, her husband Paulinus Bame, and her brother Agus and sister Aknes Baru. Maria Baru took len Courtens, my close friend and fellow anthropologist, and myself into her family. She also introduced us to a world of which I could never have imagined the ritual and religious richness. That Maria Baru arranged for len and myself to be allowed to participate in a fenia meroh initiation rite, which is an extremely secret and in principle inaccessible event for non-clan members, least of all foreigners, was her greatest gift. It not only provided me with the possibility to receive unique anthropological data, but also enriched my worldview. Maria's readiness to tell her life history, enabled me to compose this book around her personal life and, thus, to write the book that I desired. The fieldwork would also not have been possible without other people of Ayawasi, Tabamsere and Fef in Northwest Ayfat. They gave their trust to us shortly after we arrived. It was a privilege to stay with them and become immersed in their daily religious and ritual lives. I am thankful to all the people of Ayawasi and Fef who welcomed me with warm hearts. In Ayawasi, I would like to particularly mention Lys Korain and Petrus Turot, Maria Fanataf, Sesilia Nso, Yosepha Fatie and her mother Maria Yumte, Bapak Raja, his son Hans Tenau, kepala desa Vitalis Tenau, Ibu Antonetta Fanataf, Yustina Yumte and her father Ofibomen Yumte, Thérèse Kosamah, Mariana Yumte, Yopi Titit, Yuul Yumte and Rony Kocu. I am also particularly grateful to the following persons from Fef and Tabamsere: Ibu Ndam Hae, who joined Maria Baru as the ritual teacher of the reinstated fenia meroh rite; the five girls who participated in the rite and shared that experience with me - the Ita's Posien Bame, Mandor Titit, Senek Hae, Weku Momo, and Arkomoh Weyak Baru; and also the kepala desa of Tabamsere, Arit Baru, Yohannis Bofra, Anselma Baru, Paulina Baru, and Tomas Baru. IX The Door to Heaven I am thankful to the priests and friars of Ayawasi, particularly Father Yonathan Fatem and Father Bosco, for their willingness to cooperate. The late Willem Nuhuyanan, the pioneering missionary teacher, gave me invaluable information on the period of the introduction of the Catholic mission. The cooperation of the Dutch Augustinian fathers in Sorong and Manokwari has been indispensable in my research. They generously welcomed us in Sorong and Manokwari and helped us whenever possible. I am indebted to Father Ton Tromp for his permission to conduct research in the archives of the diocese in Sorong and the informative interviews he granted me. Father Frans Jonkergouw frankly and accurately shared his valuable memories, opinions, and data. We continue to meet Father Jonkergouw when he is in the Netherlands. He carries letters from and to Ayawasi for us, and keeps us informed about the major developments there. Father Ben Noords allowed me to interview him in the Netherlands, which formed a valuable addition source to the archival documents. The meetings with the Missionary Sisters of the Precious Blood (CPS), who started their work in Ayawasi in the early 1960s and returned to the Netherlands in the early 1990s, were crucial for my research. Sisters Lamberti Yzendoom and Leonie Possen initially advised us to contact Maria Baru, for which I am extremely grateful. This is also true for the frank and valuable ways in which they, and Sister Mariet Jordans, shared their knowledge and memories. We were fortunate to meet Han Schoorl who was the first and, before us, the only anthropologist to conduct fieldwork in West Ayfat. His willingness to amicably share his experiences and knowledge of the region and the people was invaluable in the preparation and execution of the fieldwork. The research was made possible by the Netherlands Foundation for the Advancement of Tropical Research (WOTRO), who financed the fieldwork, and the Department of Anthropology of Radboud University Nijmegen, where I was appointed as PhD student. The preparation for the fieldwork was carried out in close cooperation with the NWO (Netherlands Organisation for Scientific Research) priority programme 'The Irian Jaya Studies: a Programme for Interdisciplinary Research' (ISIR, coordinated by Leiden University) financed by WOTRO. I thank Jelle Miedema for his collaboration and the useful copies of myths, reports and other documents he provided. The Lembaga Ilmu Pengetahuan Indonesia (LIPI) enabled me to carry out the fieldwork by granting me a research permit, and I am thankful that Mrs Dr. Roosmalawati Rusman was willing to act as my scientific sponsor. At the Radboud University Nijmegen, many persons supported and helped me over the years. I am very grateful to my supervisors Frans Hüsken, Ad Borsboom and Willy Χ Preface Jansen, for their inspiring support and guidance.
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