Page 264 - THE MELANESIA DIASPORA FILE CETAK ISI 10022017

became the military personnel, government administrative personnel, nurses, teachers
and evangelists. They were able to supply the manpower needed by the Dutch in building
their infrastructure. In contrast to Maluku and East Nusa Tenggara, construction of houses
in Papua was mostly done by migrants brought by the Dutch from other regions. The
knowledge gained was spirituality and formal education, carpentry, agriculture, medical,
military education, including the use of arms for the Dutch police (KNIL).
In the belief system, the spread of Christianity led the people of Maluku, East Nusa
Tenggara and Papua, who still mostly believed in traditional religions (some groups
embraced Islam), to change their beliefs and embrace Christianity (Protestant and
Catholic). In the Catholic religion, traditional religious ritual ordinances were adopted
in the celebration of the Catholic religion (syncretism), while in the Protestant religion,
all the rituals, ceremonies and traditions were considered taboo and contrary to the
teachings of Christianity so that they were banned altogether. As a result, many of the
traditions and the culture of the People of Maluku, Papua, and East Nusa Tenggara have
become endangered. Nevertheless, the presence of these newly introduced religions
has not completely eliminated the beliefs of the population of these three areas. Until
now, customary ritual practices, though prohibited, are still practiced by some ethnic
groups from these three areas. A tradition of Maluku, East Nusa Tenggara and Papua,
which is the same but has experienced a shift, except in some ethnic groups in Seram,
is the tradition that is associated with birth and menstruation. A cottage separate from
the house will be built for women in childbirth and for girls who menstruate. They will
stay there until they are considered clean. This tradition is still there today, especially
among the people of Nuaulu in Seram. With some other ethnic groups, after the arrival of
Islam and Christianity, a mother who is to give birth and girls who menstruate, have been
allowed to remain in the house.
In the Papuans, a leader, like Ondofolo, before the entry of Christianity to Sentani,
had a very high legitimacy, his every word was obeyed. Ondofolo could not just talk and
have a chat with people directly. Every decision he made had to be delivered to the people
through a spokesman called Abu afa. This was due to the assumption that Onfofolo was
the representative of the God of the sun, so his speech contained both a blessing and a
curse. However, with the acceptance of Christianity by Ondofolo, he gave up some of his
legitimacy or authority to the evangelists. Consequently, his legitimacy diminished, and his
pronouncements were no longer considered to have influence over the lives of the people.

264 Chapter 6

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