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to enter the supernatural realm, but also as a tool to address all the events of each day. The
sources and references of all science and knowledge are the rites, and Melanesians never
avoid the various ritual celebration in their whole life, since the time they came ‘out of the
womb’ (born) and the time they return to the womb of the earth (dead).
Since human beings are an integral part of the cosmos, the rites are also performed
to ensure the permanent creation of ‘harmony’. In a sense when there is a wide range of
disharmony, whether the conflicts and fights between people or a variety of damage in
connection with the universe and the ancestors (as well as the Divine One), the rites can be
a mediation to repair the damaged networks.

Conclusion
Here are some key points regarding the efforts to weave the networks of collective
memory to map out a reflection of the anthropology of Melanesia. Stories and narratives
crystallized in the oral tradition are very important mainstay to review our understanding
of the existence of Melanesia. The next step that should be taken is to continue the
‘exploration’ to reassess the idea of Melanesia in the oral tradition and the cultural heritage
of local communities.
Various findings, in addition to anthropology, as well as archaeological, linguistic
ethno-genesis and the results of the reflection from various fields of science about
Melanesian societies should be reviewed together, to realign our understanding so that it
will be correct and appropriate with respect to das Sein and das sollen with regard to the
existence of Melanesia in the international arena. The contemporary understanding of the
Melanesian term is still based on the ‘old experience’ of the explorers from around 16-19
century. The findings accompanied by various global pictures and description of cultural
identity, must be equipped with the study of oral tradition to open the curtain of the past
life of the Community of Melanesia.

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