tugas kelompok-->Tugas psikologi lintas budaya (suku asmat di papua barat daya)

Nama : Asriana Novi Saesa
Npm : 10507029
Kelas : 3 PA 06

Tugas Psikologi Lintas Budaya (Tugas Kelompok)
Suku Asmat Di Papua Barat Daya

PETA SUKU-SUKU BANGSA
Peta suku-suku bangsa adalah gambaran bahwa nusantara ini dihuni oleh berates-ratus suku bangsa, yang satu sama yang lainnya berbeda adat istiadatnya, perilaku, bahasa dan tutur kata. Sedangkan suku Asmat terletask di pulau papua bagian barat daya.
Luas wilayah suku Asmat berkisar 24.502 km2.

KEBUDAYAAN ASMAT BERKEMBANG DI LINGKUNGAN YANG TIDAK RAMAN, NAMUN MELAHIRKAN KESENIAN YANG DIJIWAI OLEH KETEPADUAN DENGAN ALAM.
Orang Asmat berdiam di daerah sungai-sungai besar dan kecil di provinsi papua. Pemukimannya dikelilingi oleh hutan sagu yang menghasilkan makanan utama, hutan bakau serta pohon kayu besar yang menjadi bahan untuk pengungkan rasa seninya.
Orang Asmat merasa dirinya sangat serasi dengan alam, ia adalah manusia sejati, Asmat Ow Kaenak Anakat.

KISAH ORANG ASMAT
Fume Ripit sebagai pencipta asal manusia Asmat dan kebudayaannya. Tersebutlah seorang pemuda bernama Fumeripits mati terdampar ditepi sungai. Ia dihidupkan kembali oleh seekor burung rajawali sakti, Rasa kesunyian mendorongnya untuk menggambar rumah, menatah barang kayu menjadi patung dan tifa.
Ketika tifa di tabur gambar rumahpun menjadi rumah laki-laki (YUE)  menjelmalah patung menjadi manusia Asmat.

PANDANGAN HIDUP FALSAFAH ORANG ASMAT
Dirinya di ibaratkan sebagai “pohon”. Batang pohon adalah tuhbuh, dahanya sebagai tangan manusia, buahnya sebagai kepala manusia, akarnya sebagai kaki mereka. Dengan demikian “pohon” merupakan suatu yang sangat luhur yang tidak boleh dirusak. Tanpa pohon berarti mereka tidak bisa hidup.
ASMAT MASYARAKAT PERAMU
Orang Asmat hidup sebagai masyarakat peramu. Setiap pagi hari para wanita dan anak-anak sudah bangun dan berjalan kaki kehutan mencari ubi-ubian, telur burung, ikan, udang, penyu, kolam atau kerang, kepiting dan belalang.

DIORAMA LINGKUNGAN ALAM
Kawasan Asma dilindungi oleh hutan rimba aneka pohon, semak belukar yang penuh belitan akar jalar hingga sulit ditembus. Pohon sagu sebagai penghasil makanan pokok, tumbuh hampir merata disetiap lokasi. Didalannya hidup berbagai jenis fauna dan flora seperti, babi hutan, kadal, tikus, bajing terbang, kuskus, dan lain-lain. Serta reptile biawak maupun ular dan burung cendrawasih. Disamping aliran sungai hidup puluhan binatang air seperti, ikan. Kepiting, buaya, kerang, dan kura-kura. Perkampungan Asmat yang terletak di hulu sungai yang terdiri dari dua jenis rumah yaitu, rumah YEUW (rumah bujang) dan CEM (rumah keluarga) selain itu juga dikenal rumah BIVAK yang sering dibangun ditengah hutan sagu serai tempat istirahat. Setiap laki-laki Asmat memiliki keterampilan menebang dan mangukir pohon sagu dan mangurai teknik membuat api secara tradisional.

PAKAIAN dan PERHIASAN
Pakaian bagi orang Asmat merupakan perhiasan yang sekaligus menunjukkan peristiwa pada saat pemakaiannya. Bahan untuk pakaian dan perhiasan berasal dari tumbuh-tumbuhan dan binatang tertentu. Bentuk dan warna perhiasan melambangkan sesuatu.



SENI UKIR GARAPAN HULUAN PERAHU
Ukiran haluan perahu biasanya dibuat dari bahan kayu lunak atau kayu kuning. Hiasan perahu diwarnai dengan tiga warna yaitu warna merah, hitam, dan putih. Hiasan ini digunakan sebagai hiasan dinding.

PATUNG BUAYA
Buaya bagi orang Asmat dianggap sebagai binatang keramat. Merekan percaya bahwa buaya-buaya yang hidup disungai-sungai mampu berhubungan baik seperti halnya manusia, meskipun sering juga mengganggu keselamatan mereka. Buaya dalam dunia perlambangan dijadikan simbil kekuatan.

TENGKORAK KEPALA
Cara lain untuk memperingati arwah keluarga dilakukan dengan cara menyimpan tengkorak orang yang telah meninggal. Tengkorak ini disimpan dirumah digunakan sebagai “bantal waktu tidur”. Penyimpanan tengkorak ini dimaksudkan sebagai ungkapan rasa cinta kasih yang sangat dalam dan agar pada waktu dibutuhkan arwah dari tengkorak dapat hadir memberikan “bantuan”.
Tangkorak dari orang yang dihormati dihiasi dengan bulu-bulu burung serta biji-bijian. Sedangkan tengkotak-tengkorak dari musuh digantung berjajar didepan rumah sebagai petanda “kehebatan dan keberanian” seorang panglima perang.

PERALATAN MERAMU dan BERBURU
Orang Asmat mendapatkan bahan dengan cara meramu dan berburu, sagu sebagai makanan pokok diperoleh dengan menggunakan peralatan yang sederhana. Kapak batu pada saat ini dengan kapak besi, dipakai untuk menebang dan menguliti kulit pohon sagu, disamping itu digunakan juga untuk penokok sagu guna mengeluarkan pati sagu. Sedangkan tombak san panah digunakan berburu dan manangkap ikan.

UKIRAN KERAWANGAN
Dibuat dari kayu lunak dan kayu besi, cara pembuatannya dipahat tembus dan diukir muka dan belakang fame. Ukiran mengambil bentuk figure nenek moyang dan lambing-lambang kepercayaan, kesuburan, keberanian dan keberuntungan. Bentuk ukiran ini murni sebagai benda hiasan rumah.
LAMBANG
Orang Asmat menghayati dunianya dengan menciptakan lambing-lambang penuh arti. Lambing-lambang itu menjadi dasar pola ragam hias, antara lain melambangkan kesuburan, keberanian, kekuatan, harapan, nenek moyang, dan lain-lain.
PATUNG YOSIM
Yosim adalah jenis tari-tarian Asmat yang menggambarkan rasa kegotong royongan antar keluarga. Biasanya dipakaikan oleh para remaja dengan posisi melingkar dan bergandengan tangan. Ukiran melingkar dalam bentuk figure manusia misalnya dibuat dari bahan kayu, besi dan berfungsi sebagai benda hiasan.
WADAH CAT
Wadah cat dibuat dari bahan baku keras, mengambil bentuk perahu, mangkok ataupun piring sagu. Pada bagian alas biasanya diukirkan motif-motif binatang, patung nenek moyang dengan posisi saling berhadapan.
Orang Asmat hanya mengenali warna yaitu :
Hitam : terbuat dari arang kayu yang ditumbuk halus, melambangkan warna kulit orang Asmat.
Putih : terbuat dari siput dan kulit kerang yang telah dibakar, melambangkan tulang manusia.
Merah : terbuat dari tanah liat yang dilumatkan atau diperoleh dari getah kayu yang berwarna merah melambangkan darah manusia.
KALUNG
Kalung merupakan salah satu perhiasan yang dipakai oleh laki-laki dan perempuan suku Asmat, bahan terbuat dari kayu yang pipih, diukir dengan lambang-lambang kepahlawanan, lambang nenek moyang dan lambang kekuatan. Untuk memperindah kalung tersebut dilengkapi dengan aksesoris, dari bulu kasuari dan buah manic-manik yang berwarna hitam.
PIRING SAGU (JIPAI)
Karena tidak dapat tanah liat sebagai bahan pembuat gerabah, orang Asmat menggunakan bahan dari kayu sebagai wadah makan. Bentuknya pipih lonjong diberi pahatan nenek moyang, dimaksudkan agar arwah nenek moyang melindungi makanan yang ada didalamnya dari pengaruh jahat. Bagian punggung belakang diukir dengan indah agar dapat dinikmati keindahannya bila tidak dipergunakan, disimpan dengan cara digantung, ukiran menghadap kedepan.

Mengenal Adat Istiadat Suku Asmat
Adat istiadat suku asmat, tidak berbeda jauh dengan adat suku lain yang sama-sama tinggal di wilayah pulau papua. mereka selalu mengutamakan kehidupan bergotong royong dan bekerja sama yang hasilnya juga dinikmati bersama-sama pula.
Mereka tidak pernah hidup sendiri dan selalu bergerombol membentuk kelompok yang selalu bahu membahu ketika ada persoalan.

Sistem kekeluargaan suku Asmat
Pada jaman dulu suku Asmat suka berpindah-pindah tempat tinggal. Namun sekarang hal itu tidak terjadi lagi. Tetapi mereka masih tetap lebih suka tinggal di tempat yang jauh, dengan tujuan untuk menghindari serangan dari musuh atau suku lain. Dalam sistem keluarga suku Asmat menganut paham monogami, namun ada pula yang poligami. Pasangan yang telah menikah biasanya tinggal di tempat istri yang berasal dari pihak ibu.
Di setiap desa hidup sekitar 100 sampai 1000 jiwa. Mereka tinggal di rumah besar yang dinamakan dengan bujang. Dalam satu rumah bujang ada dua atau tiga keluarga yang hidup bersama dan berdampingan. Selain sebagai tempat tinggal, rumah bujang juga sering digunakan untuk keperluan upacara yang bersifat religi atau keagamaan
Kehidupn Religi, Kesenian dan Kebudayaan Suku Asmat
Adat istiadat suku Asmat megakui dirinya sebagai anak dewa yang berasal dari dunia mistik atau gaib yang lokasinya berada di mana mentari tenggelam setiap sore hari. Mereka yakin bila nenek moyangnya pada jaman dulu melakukan pendaratan di bumi di daerah pegunungan. Selain itu orang suku Asmat juga percaya bila di wilayahnya terdapat tiga macam roh yang masing-masing mempunyai sifat baik, jahat dan yang jahat namun mati.
Yang menarik dari kehidupan atau adat istiadat suku Asmat adalah cara merias wajahnya. Mereka tidak membutuhkan alat kosmetik apapun juga untuk mendandani wajah, mereka hanya menggunakan tanah yang berwarna merah serta kulit kerang yang ditumbuk halus dan menjadi bubuk dan kayu yang dibakar. cara penggunaanya juga sangat sederhana, hanya dicampur dengan air lalu tinggal dipakai untuk memberi warna pada tubuhnya.
Selain itu orang suku Asmat sangat terkenal sebagai ahli dalam membuat ukiran. Karena bagi mereka, membuat ukiran itu bisa menjadi alat untuk berhubungan dengan para leluhur yang sudah mati. Sehingga pada masing-masing ukiran hasil karya suku Asmat selalu mengandung pesan untuk menghargai nenek moyangnya yang disampaikan secra tersirat lewat simbol-simbol motif dalam ukiran tersebut.
Hari ini tidak mengherankan karena dalam kepercayaan suku Asmat, di dunia ini ada tiga alam yaitu kehidupan alam sekarang ini, kemudian kehidupan setelah meninggal dan yang terakhir adalah kehidupan di surga.
Dan ketika mau masuk ke surga, roh orang yang sudah mati suka menggangu kehidupan manusia yang masih hidup. Bentuk gangguan itu antara lain berupa bencana alam, perang atau penyakit. Untuk itulah mereka memohon keselamatan dengan cara membuat ukiran dan patung yang disertai dengan upacara-upacara tradisi.
Sistem Kepercayaan Orang Asmat di Papua Selatan
Dalam keyakinan orang Asmat, dewa nenek-moyang itu dulu mendarat di bumi di suatu tempat yang jauh di pegunungan. Dalam perjalanannya turun ke hilir sampai ia tiba di tempat yang kini didiami oleh orang Asmat hilir, ia mengalami banyak petualangan.
Dalam mitologi orang Asmat yang berdiam di Teluk Flaminggo misalnya, dewa itu namanya Fumeripitsy. Ketika ia berjalan dari hulu sungau ke arah laut, ia diserang oleh seekor buaya raksasa. Perahu lesung yang ditumpanginya tenggelam. Dalam perkelahian sengit yang terjadi, ia dapat membunuh si buaya, tetapi ia sendiri luka parah. Ia terbawa arus yang mendamparkannya di tepi sungai Asewetsy, desa Syuru sekarang. Untung ada seekor burung Flamingo yang merawatnya sampai ia sembuh kembali; kemudian ia membangun rumah yew dan mengukir dua patug yang sangat indah serta membuat sebuah genderang em, yang sangat kuat bunyinya. Setelah ia selesai, ia mulai menari terus-menerus tanpa henti, dan kekuatan sakti yang keluar dari gerakannya itu memberi hidup pada kedua patung yang diukirnya. Tak lama kemudian mulailah patung-patung itu bergerak dan menari, dan mereka kemudian menjadi pasangan manusia yang pertama, yaitu nenek-moyang orang Asmat (Zegwaard 1955).

Sesudah itu datang lagi seekor buaya raksasa yang juga mencoba menyerang kedua manusia pertama tadi, tetapi Fumeripitsy dapat membunuhnya juga; kepala buaya itu dipenggalnya dan badannya dipotong-potong menjadi bagian-bagian yang kecil, yang dilemparkannya ke semua penjuru mata angin. Potongan buaya tadi itulah yang menjadi nenek-moyang suku-suku bangsa lain yang tinggal di sekeliling tempat tinggal orang Asmat dan yang menjadi musuh mereka. Dengan demikian mite ini menggambarkan tindakan pengayauan pertama dan penciptaan manusia musuh Asmat oleh Fumeripitsy. Mite itu juga melambangkan proses daur ulang hidup dan mati (Smith 1970; Schneebaum 1985).

Konsep tradisional orang Asmat tentang hidup didasarkan pada keyakinan akan adanya suatu daerah di seberang ufuk terurai tadi. Kerena itu apabila nenek-moyang mengendaki kelanjutan keturunan, mereka mengirimkan suatu ruh tertentu ke bumi melalui seberkas sinar matahari, yang mendarat di atas atap rumah tempat tinggal wanita yang telah ditakdirkan menjadi ibu anak asal ruh tadi. Wanita itu akan hamil dan kemudian melahirkan bayi. Walaupun orang Asmat tahu bahwa hubungan seks berkaitan dengan kelahiran bayi, fungsinya hanya untuk memberi bentuk sebagai manusia kepada ruh yang masuk ke dalam kandungan ibu itu. Dalam hal ini peranan ayah si bayi sama dengan seorang pemahat patung yang memberi bentuk kepada kayu yang disediakan oleh alam kepadanya (Zegwaard 1953).

Orang Asmat yakin bahwa di lingkungan tempat tinggal manusia juga diam berbagai macam roh yang mereka bagi dalam tiga golongan, yaitu:
yi-ow, atau ruh nenek moyang yang sifatnya pada dasarnya baik, terutama bagi keturunannya. osbopan, atau roh jahat yang membawa penyakit dan bencana. dambin-ow atau roh jahat orang yang mati konyol (Zegwaard 1953).
Roh-roh yi-ow adalah penjaga hutan-hutan sagu, danau-danau dan sungai-sungai yang penuh ikan dan hutan-hutan yang penuh binatang buruan. Orang Asmat berkomunikasi secara simbolis dengan para yi-ow dengan berbagai upacara sajian berulang yang biasanya dipimpin oleh ndembero, atau pemuka upacara. Ruh-ruh ozbopan dianggap menghuni beberapa jenis pohon tertentu, gua-gua yang dalam, batu-batu besar yang mempunyai bentuk khusus, tetapi juga hidup dalam tubuh jenis-jenis binatang tertentu. Sakit dan bencana biasanya disebabkan oleh ruh jahat, yang juga harus dipuaskan oleh manusia dengan berbagai macam upacara sajian. Berbeda dengan upacara-upacara sajian untuk berkomunikasi dengan para yi-ow, upacara sajian kepada para osbopan tak dilakukan secara berulang, tetapi hanya kalau ada orang yang sakit dan bila terjadi bencana. Ruh-ruh itu diupayakan agar tidak terlampau sering mendekati tempat tinggal manusia, dengan melakukan serangkaian pantangan, dan kadang-kadang dengan ilmu gaib protektif.

Konsepsi orang Asmat mengenai maut sama dengan dalam banyak kebudayaan lain. Mereka yakin bahwa tiap makhluk manusia mempunyai paling sedikit enam jiwa yang menjiwai beberapa bagian tubuh yang berlainan. Berbagai macam penyakit yang diketahui oleh orang Asmat disebabkan karena jiwa yang menjiwai bagian tubuh yang sakit itu sedang pergi atau menghilang (Amelsvoort 1964: hlm 55-56). Itulah sebabnya cara dan teknik yang digunakan dukun penyakit namer ow untuk menyembuhkan orang sakit adalah dengan mengupayakan atau membujuk jiwa yang pergi itu agar kembali ke tubuh si sakit tadi. Apabila beberapa jiwa yang telah pergi dan tak dapat dibujuk agar kembali, si sakit yang bersangkutan akan meninggal (Amelsvoort 1964: hlm. 53).
Demikian konsepsi orang Asmat tentang maut adalah perginya satu atau beberapa jiwa manusia untuk tak kembali lagi. Jiwa-jiwa yang membebaskan diri dari tubuh orang itu menjadi ruh yang berkeliaran sekitar tempat tinggal manusia. Sesudah beberapa waktu tertentu ruh akan pergi ke dunia ruh di belakang ufuk, dan hidup abadi di situ atau setelah beberapa waktu kembali ke bumi dan hidup kembali dalam tubuh seorang bayi.
KEHIDUPAN SUKU ASMAT

Suku asmat adalah sebuah suku di papua. suku asmat dikenal dengan hasil ukiran kayunya yang unik. populasi suku asmat terbagi dua yaitu mereka yang tinggal di pesisir pantai dan mereka yang tinggal di bagian pedalaman. kedua populasi ini saling berbada satu sama lain dalam hal cara hidup,sturktur sosial dan ritual.populasi pesisir pantai selanjutnya terbagi kedalam dua bagian yaitu suku bisman yang berada di antara sungai sinesty dan sungai nin serta suku simai.

Ada banyak pertentangan di antara desa asmat. yang paling mengerikan adalah cara yang dipakai suku asmat membunuh musuhnya. ketika musuh bunuh, mayatnya dibawa kekampung, kemudian dipotong dan dibagikan kepada seluruh penduduk untuk memakan bersama. mereka menyanyikan lagu kematian dan memenggal kepalanya. otaknya dibunngkus daun sago dan dipanggang kemudian dimakan.

sekarang biasanya di satu kampung dihuni kira-kira 100 sampai 1000 orang. setiap kampung punya satu rumah bujang dan banyak rumah keluarga. rumah bujang dipakai untuk upacara adat dan upacara keagamaan. rumah keluarga dihuni oleh dua sampai tiga keluarga, yang mempunyai kamar mandi dan dapur sendiri.

suku asmat meiliki cara yang sangat sederhana untukmerias diri mereka. mereka hanya membutuhkan tanah merah untuk menghasilkan warna merah. untuk menghasilkan warna putih mereka membuatnya dari kulit kerang yang sudah dihaluskan. sedangkan warnah hitam mereka hasilkan dari arang kayu yang dihaluskan. cara menggunakan pun cukup simpel, hanya dengan mencampur bahan tersebut dengan sedikit air, pewarna itu sudah bisa digunkan untuk mewarnai tubuh.
selain budaya, penduduk kampung syuru juga amat piawai membuat ukiran seperti suku asmat umumnya.
ukiran bagi suku asmat bisa menjadi penghubung antara kehidupan masa kini dengan kehidupan leluhur. di setiap ukiran bersemayam citra dan penghargaan atas nenek moyang mereka yang sarat dengan kebesaran suku asmat.
patung dan ukiran umumnya mereka buat tanpa sketsa. bagi suku asmat kala menukir patung adlah saat di mana mereka berkomunikasi dengan leluhur yag ada di alam lain. itu dimungkinkan karena mereka mengenal tiga konsep dunia: Amat ow capinmi (alam kehidupan sekarang), Dampu ow campinmi (alam pesinggahan roh yang sudah meninggal), dan Safar (surga).
percaya sebelum memasuki dusurga< arwah orang sudah meninggal akan mengganggu manusia. gangguan bisa berupa penyakit, bencana bahkan peperangan. Maka, demi menyelamatkan manusia serta menebus arwah, mereka yang masih hidup membuat patung dan mengelar pesta seperti pesta patung bis (Bioskokombi), pesta topeng, pesta perahu, dan pesta ulat ulat sagu.

konon patung bis adalah bentuk patung yang paling sakral. namun kini membuat patung bagi suku asmat tidak sekadar memenuhi panggilan tradisi. sebab hasil ukiran itu juga mereka jual kepada orang asing di saat pesta ukiran. mereka tahu hasil ukiran tangan dihargai tinggi antara Rp. 100 ribu hingga jutaan rupiah diluar papua.

Mata Pencariannya.
a. Kehidupan sehari-hari
Mata pencaharian hidup orang Asmat di daerah pantai adalah meramu sagu, berburu binatang kecil, (yang terbesar adalah babi hutan), dan mencari ikan disungai, danau, maupun pinggir pantai. Mereka juga terkadang menanam buah -buahan dan tumbuhan akar-akaran. Kadang mereka juga dengan sengajamenanamnya di kebun-kebun ekcil yang sederhana berada di tengah-tengahhutan. Orang Asmat hulu yang tinggal di daerah yang tak ada pohon sagunyalagi, lebih menggantungkan hidupnya pada kebun -kebunnya

Dahulu, orang Asmat hidup di hutan-hutan, menetap di suatu tempat untuk beberapa bulan, kemudian pidanh mencari tempat baru bila bahan makanan disekitarnya sudah berkurang. Hidup di hutan berarti hidup bebas, maka hal inilahyang membuat mereka terkadang kembali ke hutan meninggalkan kampun yangtelah disediakan. Hari Senin mereka biasa berangkat ke hutan dan kembali ke kampung pada hariSabtu. Sebagian besar waktu dilewati di hutan dengan mendirikan rumah besar,yang disebut dengan Bivak.
b. Kehidupan di perkampungan
Dengan didirikannya perkampungan-perkampungan bagi orang-orang Asmat, maka kehidupan mereka yang seminomad itu mulai berubah. Biasanya, kampung yang satu berjauhan dengan kampung yang lain. Hal ini disebabkanadanya perasaan takut akan diserang musuh yang sudah tertanam di pikiran orang-orang Asmat. Populasi suatu kampung biasanya terdiri dari 100 hingga1000 jiwa. Kampung-kampung tersebut terdiri dari beberapa rumah keluarga dan rumah bujang. Tiap-tiap kampung memiliki daerah sagu dan daerah ikan
yang merupakan sumber makanan bagi seluruh warganya. Oleh karena itu,berburu dan menangkap ikan merupakan kesibukan pokok masyarakat Asmat. Dalam masyarakat Asmat, kaum wanita yang bekerja mencari danmengumpulkan bahan makan serta mengurus anak-anak. Kebiasaan ini sudah membudaya dalam kehidupan mereka karena kaum pria dahulunya seringdisibukkan dengan berperang. Pada dasarnya, kegiatan kaum laki-laki terpusatdi dalam rumah bujang yang dimana mereka berkumpul untuk mendengarkan ritual-ritual yang berhubungan dengan peperangan dahulu serta menceritakan dongeng para leluhur.Pagi-pagi sebelum matahari terbit, kaum ibu dan wanita muda berangkat ke lautmencari ikan. Mereka menjaring ikan di muara sungai dengan jaring yangterbuat dari anyaman daun sagu. Caranya pun sederhana, dengan melemparkan jaring itu ke laut untuk kemudian ditarik bersama-sama. Pekerjaan ini tidaklah mudah karena banyaknya lumpur di daerah itu sehingga memberatkan dalam penarikan jaring. Selain menangkap ikan, kaum wanita juga mengolah sagu, mencari umbi-umbian, dll untuk dijadikan bahan makanan.

IDENTITAS ASMAT


I am Asmat, Papua © Ani Sekarningsih
Suku Asmat yang berjumlah kurang lebih 65.000 jiwa dan mendiami daerah rawa-rawa di bagian selatan propinsi Irian Jaya ini merupakan salah satu suku asli Papua. Mereka hidup di desa-desa yang jumlahnya berkisar antar 35 sampai 2000 jiwa. Sampai sekitar tahun 50an, sebelum sejumlah pendatang tiba, perang suku, perburuan kepala manusia dan kanibalisme merupakan bagian kehidupan mereka sehari-hari. Rumah mereka dibangun di daerah kelokan sungai supaya mereka bisa mengetahui lebih awal jika ada serangan musuh. Pada abad 20an, rumah-rumah mereka yang berada di daerah pantai rata-rata dibangun di atas tiang yang tingginya sekitar 2 meter atau lebih, untuk melindungi warga dari bahaya banjir yang disebabkan dari luapan air sungai. Di sekitar kaki pegunungan Jayawijaya, suku Asmat hidup di atas rumah pohon yang dulu tingginya sekitar 5 sampai 25 meter di atas permukaan tanah. Di beberapa titik, mereka juga membangun pos pengamatan di atas pohon yang tingginya sekitar 30 meter dari permukaan tanah.
Suku Asmat pada dasarnya adalah bangsa pemburu dan mengumpulkan makanan mereka dengan mengambil tepung dari pohon sagu, dengan memancing atau secara berkala berburu babi hutan, kasuari dan buaya. Meskipun populasi Asmat bertambah sejak adanya kontak dengan misionaris dan petugas kesehatan dari pemerintah, tetapi jumlah persediaan hutan sebagai penyuplai makanan semakin berkurang di awal tahun 90an. Menurut seorang Anthropology Tobias Schneebaum, beberapa suku Asmat sudah belajar untuk bercocok tanam sayur-sayuran seperti kacang panjang dan beberapa dari mereka juga mulai berternak ayam. Dengan diperkenalkannya uang yang bisa diperoleh dari industri pengolahan kayu dan penjualan patung dengan pendatang, beberapa anggota suku Asmat mulai beralih kebutuhan pangan mereka pada beras dan ikan, sebagian besar juga mulai terbiasa dengan berpakaian ala orang barat serta mulai menggunakan peralatan dari metal.

Suku Asmat percaya bahwa kematian yang datang kecuali pada usia yang terlalu tua atau terlalu muda, adalah disebabkan oleh tindakan jahat, baik dari kekuatan magis atau tindakan kekerasan. Kepercayaan mereka mengharuskan pembalasan dendam untuk korban yang sudah meninggal. Roh leluhur, kepada siapa mereka membaktikan diri, direpresentasikan dalam ukiran kayu spektakuler di kano, tameng atau tiang kayu yang berukir figur manusia. Sampai pada akhir abad 20an, para pemuda Asmat memenuhi kewajiban dan pengabdian mereka terhadap sesama anggota, kepada leluhur dan sekaligus membuktikan kejantanan dengan membawa kepala musuh mereka, sementara bagian badannya di tawarkan untuk dimakan anggota keluarga yang lain di desa tersebut.
Meskipun pemerintah kolonial Belanda tidak mencakup teritorial Asmat sampai tahun 1938, dan misionaris Katolik juga baru memulai misi mereka di tahun 1958, kenyataannya perubahan besar terjadi di wilayah ini setelah tahun 60an. Pada awal 90an, suku Asmat mulai mengikuti program pendidikan dari pemerintah dan mulai memeluk agama Kristen. Ketika industri pengolahan kayu dan minyak mulai melebarkan ekspansinya ke wilayah ini, kondisi lingkungan yang fragil serta hutan bakau di daerah pantainya terancam rusak akibat hasil pembuangan sampah dan pengikisan tanah. Meskipun suku Asmat telah berhasil mencapai penghargaan nasional maupun internasional atas karya seni mereka, kemasyuran ini tidak memberikan input yang signifikan bagi pemerintah Indonesia dalam pengambilan keputusan yang mempengaruhi penggunaan tanah di wilayah teritorial suku Asmat sampai awal tahun 90-an.



Suku Asmat

Identifikasi

Daerah tempat tinggal suku bangsa asmat merupakan daerah dataran rendah yang berawa-rawa dan berlumpur, di daerah sepanjang pantai yang luas, tertutup oleh hutan rimba tropis didominasi pohon-pohon mangrove dan hutan sagu.

Makin ke pedalaman hutan rimba yang padat menjadi makin jarang, dan berubah menjadi gerombolan-gerombolan
hutan yang terpencar-pencar di daerah hulu sungai-sungai tempat tinggal orang Asmat Hulu.
Sistem Religi dan Kepercayaan

Suku bangsa Asmat yakin bahwa mereka adalah keturunan dewa yang turun dari dunia gaib yang berada di seberang laut di belakang ufuk, tempat matahari terbenam tiap hari.

Dalam keyakinan orang Asmat, dewa nenek moyang itu dulu mendarat di bumi di suatu tempat yang jauh di pegunungan. Berdasarkan mitologi masyarakat Asmat berdiam di Teluk Flamingo, dewa itu bernama Fumuripitis.

Orang Asmat yakin bahwa di lingkungan tempat tinggal manusia juga diam berbagai macam roh yang mereka bagi dalam 3 golongan.
1. Yi – ow atau roh nenek moyang yang bersifat baik terutama bagi keturunannya

2. Osbopan atau roh jahat dianggap penghuni beberapa jenis tertentu

3. Dambin – Ow atau roh jahat yang mati konyol
Sistem Upacara

Kehidupan orang Asmat banyak diisi oleh upacara-upacara. Upacara besar menyangkut seluruh komuniti desa yang
selalu berkaitan dengan penghormatan roh nenek moyang seperti berikut ini :

a. Mbismbu (pembuat tiang)
b. Yentpokmbu (pembuatan dan pengukuhan rumah yew)
c. Tsyimbu (pembuatan dan pengukuhan perahu lesung)
d. Yamasy pokumbu (upacara perisai)
e. Mbipokumbu (Upacara Topeng)
Upacara Kematian
Bagi orang-orang Asmat, kematian bukan merupakan hal yang alamiah. Apabila orang tidak mati dibunuh maka mereka
percaya bahwa orang tersebut karena suatu sihir hitam yang kena padanya.
Sistem Kekerabatan

Kehidupan suku bangsa Asmat dulunya adalah Semi Nomad, namun sekarang sudah ditinggalkan.

Mereka tinggal di pegunungan yang saling berjauhan karena perasaan takut diserang musuh. Rumah Bujang merupakan tempat semua kegiatan desa dan upacara adat terpusat.
Dasar organisasi sosial masyarakat suku bangsa Asmat adalah keluarga inti monogamy kadang-kadang poligini.

Kesatuan keluarga yang lebih luas yaitu uxorilokal yakni pasangan pengantin sesudah menikah berada di rumah keluarga yang lebih luas, atau avunkulokal, yaitu pasangan pengantin setelah menikah akan bertempat tinggal di rumah istri dari keluarga ibu.

Tysem adalah tempat orang Asmat melaksanakan kegiatan sehari-hari dan tempat menyimpan senjata maupun peralatan untuk berburu, menangkap ikan, menanam dan berkebun.

Seorang ibu dewasa selalu harus mengalami upacara misiasi yang dilaksanakan di rumah terpusat keluarga klan yang disebut yew, yang merupakan rumah keramat, digunakan untuk melaksanakan berbagai upacara religi. Yew biasanya dikelilingi oleh 10 sampai 15 tysem.
Sistem Kesenian

Kesenian suku bangsa asmat erat kaitannya degan kehidupan religinya.

Benda-benda kesenian asmat yang amat menarik adalah tiang-tiang Mbis dan perisai-perisai. Mbis dan perisai itu dapat diklasifikasikan kedalam 4 daerah yaitu :

a) Gaya seni Asmat Hilir dan hulu sungai yang mengalir ke dalam teluk flamingo dan arah Pantai Casuarina benda
kesenian gaya ini tergolong paling terkenal sejak tahun 1912. Sejak zaman ekspedisi militer Belanda pertama mereka
tertarik pada tiang-tiang Mbis dengan patung-patung yang tersusun dari atas ke bawah menurut tata urut silsilah nenek
moyang.

b) Gaya Seni Asmat Barat Laut Kesenian perisai orang asmat barat laut berbentuk lonjong dengan bagian bawah yang
agak melebar dan biasanya lebih padat dibanding perisai kesenian Asmat Hilir.

c) Gaya Seni Asmat Timur Laut tampak khusus pada bentuk hiasan perisai yang biasanya berukuran sangat besar,
kadang-kadang sampai melebihi tinggi orang.

d) Gaya Seni Asmat Daerah Sungai Brazza
Hal yang membuat gaya seni Asmat daerah sungai Brazza berbeda dengan yang lain adalah bagian kepalanya yang
biasanya terpisah dari badan.

Sistem Politik

Dalam sistem politik kemasyarakatan Asmat terdapat struktur paroh masyarakat dan pimpinan suku bangsa Asmat.
1. Struktur Paroh Masyarakat
Masyarakat suku bangsa Asmat juga mengenalstruktur paroh masyarakat atau aipem. Pemimpin aipem berinisiatif
membicarakan pelaksanaan suatu aktivitas berburu, berkebun, merencanakan pengayuan yang memerlukan banyak
orang.
2. Pemimpin Suku Asmat

Pemimpin suku Asmat sederajat dengan warga lain, tetapi ia harus pandai dan ahli dalam pekerjaan atau aktivitas sosial
tertentu. Ahli lain yang dianggap lebih terhormat dari pada pemimpin adalah seniman pahat atau wow ipits.
Sistem Perekonomian
Perekonomian suku Asmat mulai dibangun oleh Belanda melalui cabang perusahaan Imex Lumber Trade Company, bekerja sama dengan organisasi-organisasi penyiaran Agama Katholik, Belanda dan Kristen Amerika.

Adat istiadat penyuluhan dihapus oleh Pemerintah RI dan melarang lembaga Yew, diganti dengan Balai Desa.

Pembiayaan pembangunaan Irian jaya diperoleh dari bantuan melalui FUNDWI (Fund for the Development of West Irian).

Peningkatan kesejahteraan suku Asmat terutama seni patung dan seni ukir, serta membina seniman asli (wowipits) untuk meningkatkan kreativitasnyaSuku Asmat dan Kehidupannya
Dalam mitologi orang Asmat yang berdiam di teluk flamingo, dewa tersebut dinamakan fumeripits. Ketika ia berjalan dari hulu sungai ke arah laut, ia di serang oleh seekor buaya raksasa. Perahu lesung yang ditumpanginya tenggelam. Dalam perkelahian sengit yang terjadi, ia dapat membunuh si buaya, tetapi ia sendiri luka parah. Ia terbawa arus yang mendamparkannya di tepi sungai Asewesty, yang sekarang menjadi desa syuru. Untung ada seekor burung flamingo yang merawatnya sampai ia sembuh kembali.

Kemudian ia membangun rumah yew, mengukir dua patung kayu yang sangat indah, serta membuat sebuah genderang em yang sangat kuat bunyinya. Setelah itu ia menari terus-menerus tanpa henti. Kekuatan sakti yang keluar dari gerakannya itu memberi hidup kepada kedua patung yang diukirnya. Tak lama kemudian mulailah patung-patung itu bergerak dan menari. Mereka kemudian menjadi pasangan manusia yang pertama, yaitu nenek moyang orang asmat.

Dalam keluarga inti orang asmat bersifat monogami (pernikahan satu pasangan, satu suami dan satu istri) tapi kadang-kadang bersifat poligini (satu suami dengan dua atau lebih istri).Lebih dari 25% perkawinan-perkawinan dalam masyarakat asmat bersifat poligini. Perkawinan poligini ini hampir separuhnya adalah perkawinan yang perse tsyem (perkawinan yang diatur).

Suku Asmat menganut sistem animisme yaitu kepercayaan terhadap roh-roh yang mendiami sekalian benda (pohon, batu dan sebagainya). Walaupun pada saat ini agama kristen telah masuk ke papua dan animisme sudah banyak ditinggalkan pengikut-pengikutnya, kegiatan yang berhubungan dengan animisme masih dilakukan. Hal ini terlihat pada kehidupan suku Asmat yang masih melakukan pembuatan patung-patung leluhur mereka dalam kehidupan adat istiadatnya guna menghormati nenek moyangnya.

Orang Asmat percaya bahwa arwah leluhurnya hidup bersama diantara mereka. Arwah-arwah tersebut mempengaruhi segala kehidupan mereka dengan demikian kuatnya. Sehingga mereka percaya bila ada malapetaka atau bencana, penyebabnya adalah arwah nenek moyang atau leluhur yang merasa tidak dihormati. Untuk menghormati arwah leluhur Asmat, maka dibuatlah upacara-upacara penghormatan dan pemujaan arwah leluhur mereka. Upacara ini disertai dengan pembuatan patung-patung yang merupakan gambaran para leluhur Asmat. Dari sinilah lambat laun kepercayaan ini menjadi tradisi suku Asmat dalam mengukir dan memahat patung kayu.

Kesenian suku asmat adalah yang khas dari satu pengalaman dan lingkungan hidup sehari-hari sebagai pola ukiran mereka, seperti pohon, perahu, binatang dan orang berperahu,orang berburu dan lain-lain. Mengukir adalah sebuah tradisi kehidupan dan ritual yang terkait erat dengan spiritualitas hidup dan penghormatan terhadap nenek moyang. Ketika Suku Asmat mengukir, mereka tidak sekedar membuat pola dalam kayu tetapi mengalirkan sebuah spiritualitas hidup.

Tugas Kelompok Psikologi Lintas Budaya

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