Papua New Guinea Culture and Tribes: A Place Like No Other

Wewak, Sepik and Abelam

On August 8th, 2023, I had the pleasure of traveling to Papua New Guinea. This adventure was undoubtedly different from my prior travels, as Papua New Guinea (PNG) is a place unlike any other. The culture, the tribes and the vibe are all unique. Over the course of 17 days, I had so many amazing experiences that there is no way I can condense it all into one post. In order to do this nation the justice it deserves, I will have to spread this story over several entries. I have a LOT to unpack on Papua New Guinea and I believe that you, my readers, will be awestruck by the beauty of this nation and its people.

Our group consisted of 11 guests, a tour leader and a local guide. We had a packed itinerary and we covered a LOT of ground in 17 days. It should be noted that due to the terrain of Papua New Guinea, the most efficient means of getting from one place to another is via small planes. We took a whopping 7 domestic flights between the capital city of Port Moresby and the towns of Wewak, Mount Hagen, Simbai, and East New Britain. During the course of our travels, we covered more than 2,300 miles, not including our travels on foot, via van, or dugout canoe.

Halfway through our itinerary, our hearts were so full, and we had experienced so much, it was unbelievable that we had just scratched the surface of this amazing destination. We hadn’t even attended the Hagen Festival, which was the piece de resistance.

In a nutshell, here are some of the highlights:

• Visiting the local markets and learning about the local fruits and vegetables, especially the ubiquitous and vilified Betel nut.
• Embarking on a birdwatching tour to get a glimpse of the elusive bird of paradise.
• Traveling via dugout canoes along the Sepik River to experience the culture of the Crocodile Men.
• Watching an entire village turn out to welcome us to Simbai where we had our own private sing sing (ceremonial dance performance).
• Having a round table with the villagers in Simbai where we had an excellent Question & Answer session.
• Attending our first mumu (pig roasting).
• Visiting a primary school and providing them with supplies while they shyly inspected their new foreign “friends”.
• Visiting an intermediary school where we were asked some hard questions about the world and potential career paths for the students.
• Accidentally breaking a beam on a wooden bridge and experiencing true community as the entire village ran to our aide.
• Attending an exclusive sing sing involving several tribes as a precursor to the main attraction, which was the Hagen festival.
• Attending the Hagen festival , where approximately 50 tribes performed their traditional dances.
• Witnessing the Baining Fire Dance.

Day 1: Port Moresby to Wewak

After arriving in the capital, Port Moresby, from Singapore and navigating a healthy dose of drama over my visa status, which I’ll be speaking to, in depth on another post (Papua New Guinea – DO BETTER!), I hit the ground running. After joining the rest of my group from Wild Frontiers Travel at a nearby hotel, we returned to the airport that afternoon for the first of our seven domestic flights. We traveled an easy 1.5 hours from Port Moresby to a town named Wewak. Wewak is the capital of the East Sepik province located on the northern coast of Papua New Guinea. This would serve as our gateway into the swamplands and rainforests of the Sepik River region.

During World War II, between 1943-45, Wewak was the site of the largest Japanese airbase on the island of New Guinea. The former airbase now serves as Wewak International Airport.

The first thing that struck me about Wewak was the palm-lined beaches. I don’t know what I was expecting mentally, but this definitely was not it. We checked into our boutique hotel and had time to decompress and take in the total island vibe. Day 2 would be when the adventure would officially start.

Day 2: Wewak to Sepik

Setting off early this morning, we embarked on a four hour drive to Pagwi, a village on the Sepik River. The serpentine-like Sepik measures 1,126 kilometers and is the longest river on the island of New Guinea. Due to its size and unspoiled nature, it is often compared to the Amazon or the Nile. Winding down from mountains, cloud forests, and through rainforests and mangroves, the river dominates two provinces: Sandaun and East Sepik. This Upper Sepik is home to some of Papua New Guinea’s rarest plants and animals, including some of the world’s largest freshwater and saltwater crocodile populations.

The geographical features of this area have made the Sepik one of the world’s most culturally and linguistically diverse regions in the world. More than 300 of the 839 recognized languages in the country are spoken here with 200 separate tribes calling this area home.

One tribe, the Iatmul (Yatmoul) people, are notoriously known for engaging in the now mostly abandoned activity of headhunting. In the past, this was a necessary male rite of passage. The fact that young men could only come of age in this area by cutting off someone’s head, speaks to the incessant warfare. Heads taken in battle were boiled to remove the flesh, then painted and decorated. The decorated skulls were then put on display as “trophies of war” in the men’s houses. Contrary to popular belief, the headhunters were not necessarily cannibals. While cannibalism was a part of Papua New Guinea’s history, it was not as widespread as many people think. Even though consumption of human flesh was largely discontinued approximately 70 years ago, Papua New Guinea is still stigmatized as a nation of cannibals.

From Pagwi, we traveled two hours downstream via motorized dugout canoes to the village of Kanganamun. Lying in the heart of the Middle Sepik, this village houses many intriguing tribes with one of the most fascinating being the Crocodile Men. We would get to spend time with them on Day 3.  Upon arrival, we got settled in for a basic homestay at a place simply called Jack’s House.

Jack’s House

To get to Jack’s House from the Sepik, we had to navigate a very narrow, shallow inlet of water. Our boatmen deftly navigated our loaded dugouts through the twists and turns of the driftwood- and lily-choked inlet utilizing oars and poles delivering us to our destination safely.

Jack’s House was a quaint, two-story row house made of wooden planks with a corrugated metal roof. The structure was perched on stilts that protected it from rising water levels and provided ventilation. Simple but functional, this would be “home” for the next two days.

There was no running water, no refrigeration and no electricity (save a generator that was employed from 7:00 PM – 10:00 PM each night for us to charge our devices). During our stay, we truly got to see how the villagers lived and how they accomplished so much with so little, according to Western standards.

Jack’s House had rudimentary yet creative facilities. We had an “outhouse” with a toilet fashioned out of a hollowed out section of a tree trunk fitted with a toilet seat. With no sewage system to collect the refuse, all waste simply traveled from the toilet into a receptacle. Making use of the natural power of the river, we had a makeshift shower that consisted of a hose connected to a spigot mounted to the ceiling of a wooden shed. It only provided cool water, but this was quite welcome, as the heat and humidity of the region was quite oppressive.

Each of us had a “room”, which consisted of a thin mattress covered with a mosquito net and a “door” fashioned out of a sarong. Palm fronds were woven together to create walls separating each room, providing some modicum of privacy for each guest. I opted for a “garden view suite” on the upper level. A room located at the front of the structure that had a mesh window overlooking the chicken coop and the inlet (what were you expecting?).

As we arrived rather late in the day, we had a simple outing to the local spirit house or Haus Tambaran to begin our education on the culture of the Sepik peoples.

Haus Tambaran

Each clan has their own house located at the physical center and highest point of the village. The Spirit House is the focus of the social and ceremonial lives of its adult male members. It is here that men, and only men, spend part of almost every day of their lives. They congregate to converse, chew betel-nut or simply doze after a hard day’s work. The spirit house is also where men publicly debate village and clan matters, and where they used to prepared for war. Moreover, male rituals and rite of passage ceremonies are performed here. These rituals and rites are believed to be of vital importance for the economic, political, and ancestral well-being of the community.

Day 3: Sepik River

Our day started with an early morning trip to a small lake and village walk. The lake was serene and shallow yet still full of activity. We encountered several women going about their day’s work – checking, mending and cleaning their nets and fishing. I was informed by one of our boatwomen (yes, the women were the ones navigating our canoes) that they had piranha in the lake. The piranha had been introduced years ago to eat some of the fast-growing vegetation that tended to choke the waterways and smaller tributaries along the river.

After our outing with the ladies, we set off to explore several villages in the Middle Sepik region, starting with a primary school.

Saint Bernard’s Kamanimbit Primary School

Situated right on the river was Saint Bernard’s Kamanimbit elementary school. We visited headmaster, Daniel Mera, and his fifth grade class just before their afternoon break.

The excitement of the children was palpable. The air was filled with the electricity of their chatter and laughter. The sounds of their feet scrambling up the steps and across the floorboards reverberated through the tiny classroom. They could barely contain themselves, especially after they realized we had brought gifts – desperately needed school supplies.

Squeezing in alongside the students, we listened intently as three of the educators told us of the challenges they faced teaching in that region. As they are not government funded, they have to scramble to provide all the needed supplies to teach. Additionally, it is quite common for teachers to go months without being paid. While bringing school supplies for them was a small act for us, to them it meant the world.

We sat with the students to hear more about their curriculum and their favorite subjects. They stole curious glances at us and smiled bashfully, but were too shy to engage. Sadly, the same children who had been chatterboxes before had suddenly become silent as church mice. After some gentle prodding from their teachers, they eventually began to open up.

Reluctantly, we left so the children could head home for lunch. Our next stop would be a repeat visit to the spirit house we visited the day before.

The Crocodile Men

As we approached the Haus Tambaran, we could hear the bellow of the slit drums (garamuts). This signaled that the spirit men were awaiting our arrival. When we were a few yards from the entrance, the spirit men suddenly emerged. The men were covered in full bodied “masks” woven of fibers resembling wicker and decorated with grasses, flowers and paint. This was our first ceremonial dance or “sing-sing”.

Carved from a felled tree, the slit drum is the most important instrument in the Sepik River region. It is kept in the Haus Tambaran and used during ceremonies, to announce meetings, call individuals, issue warnings, and even contact neighboring villages.

The term “sing-sing” is a bit of a misnomer, as many performers don’t actually sing. Each tribe or village has their own unique sub-culture consisting of traditions, languages, songs and dances. Sing-sings are theatrically choreographed performances celebrating and showcasing these traditions. The performers dress up in elaborate costumes and masks made from plant fibers, leaves, flowers and shells. Their faces and bodies are almost always intricately painted in vibrant colors that represent some aspect or trait of their tribe. The performances are staged to the sound of a drumbeat or chanting and typically tell a story.

Nothing can really prepare you for your first sing-sing. We were mesmerized by these masked men running in circles and swaying side to side. They looked like living metronomes keeping time to the bass of the drums. Once the drums fell silent and the performance ended, we were beckoned to join our hosts in the Haus Tambaran. Today, we would learn more about the significance of the building and be formally introduced to one particular tribe.

One of the most fascinating tribes of the region is the Crocodile Men. Living along the river on the northern edges of Papua New Guinea, the Crocodile Men have become one with the animal for which they are named. This reverence for and devotion to the power of the crocodile has led the tribe to adopt a specialized coming-of-age ritual.

The Sepik peoples believe “only men can make men”. Therefore, coinciding with the onset of puberty, young boys are separated from their mothers and other female relatives. For two months, the boys reside in seclusion in the spirit house. During this period they receive special instruction from the male Elders or village Chief. There are strict rules and directives they must follow while in seclusion. For instance, they must not have any interactions with the opposite sex, not even their mothers. Over the two-month period, young males are instructed on the history and traditions of the tribe / village, given the rules of manhood and trained for their future roles in society.

At the end of their instruction is the traditional initiation, which includes an extremely painful scarification process. On the eve of the ceremony, traditional flutes and drums are played throughout the night. While the music plays, the initiates chant in an attempt to invoke a visit from the ancestral crocodile spirits.

The Mark of the Crocodile

The Crocodile Men believe this process harnesses the power, strength and protection of the reptile.

Because pain is considered crucial for transforming a boy into a man, the pain endured during the scarification process indicates the young men should now be capable of withstanding any problems in life. The men are permitted to leave the shadows of the spirit house once the Chief is satisfied that they have fulfilled their passage into adulthood with high warrior status.

Completion of the ritual is a time of great celebration within the village. The young men are now recognized by their fathers’ and grandfathers’ clans and have earned the respect of the community. Duly, the Crocodile men wear their scars with great pride and honor.

The rite of passage process is a highly guarded secret, divulged only to other men. However, I was able to glean a lot more insight from different sources while we were there. I will be sharing more details on this intriguing process in a later post dedicated solely to this tribe .

Bidding farewell to the spirit men, we returned to our dugouts and went further along the river to another village, Yenchen. Here we visited one of the oldest Haus Tambarans in the region.

Yenchen

As we slid along the shoreline, it appeared that the entire village was awaiting our arrival. Most noticeable were approximately thirty children dressed in feathers, leaves and paint. As we came ashore, many bounded along toward the spirit house visible in the distance. Little did we know we were in for a real treat.

For the Papuans, the sound of the kundu represents the voice of spirits. Automatically, as the pulse of the drum pierced the air, our attention was drawn to the spirit house. A few yards away were a spirit man in a full-body crocodile mask, several warriors and the children from the village. As the pulse of the drum quickened, the dancers began to approach us. The children joyously showed off their dance moves while receiving instruction from the male leaders.

As the drumbeats subsided, we bid farewell to our hosts and retreated to Jack’s House for our final night on the Sepik.

Day 4: Pagwi

Today we bid adieu to Jack’s House and traveled to Pagwi to visit an Abelam village near Maprik. The Abelam have a population of approximately 250,000 and reside in the Bismarck range. Their territory extends from the plains of the Sepik to the foothills of the Prince Alexander Mountains.

This tribe is renowned for their skill at growing giant yams (which are celebrated in their yam festivals). Two species of yams are commonly grown: the waapi and the ka (jaambe). The waapi are cultivated to enormous sizes in special gardens tended by the men. The ka or jaame are cultivated for food.

The yam cult is a unique cultural institution and the focus of male existence. Each year, the men strive to produce larger and larger tubers. Some of the yams measure upwards of 6 feet (180 cm) in length! The waapi yams have great symbolic and ritual significance, and are exchanged in competitions with their trade partners. There are two major rituals that are also derived from the yam cult – male initiation and yam ceremonies. The rite of passage for Abelam males entails receiving instruction on the “magic” skills required to grow the prized yams.

In addition to their skill at growing yams, the Abelam are also known for their grandiose spirit houses, dances and art. Their artwork is richly colored with great emphasis placed on painting. Paint is viewed as a magical substance that empowers carvings and brings them to life.

Upon exiting our bus, we were once again welcomed with open arms by the Elders and greeted with songs and ceremonial dances.

The Abelam men in the full-body masks represent the police officers. Only the village leaders know their identity – not even their wives know their profession. They even wear costumes in public to guard their identity.

After learning a bit more about the Abelam peoples and capturing the experience in photos, we were whisked off to the airstrip for our flight back to Wewak.

Next Post: Mount Hagen & Simbai

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