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. I spent just over three weeks in this country having some amazing experiences and learning as much as I possibly could about this largely ignored culture.
I documented my travels throughout the country in six separate posts, preceded by a post on the history of the nation. You can see Papua New Guinea through my eyes by perusing the posts in the carousel below.
Papua New Guinea inspired me to introduce a new section to my travel blog. Cultural Snapshots will be where I will delve a bit further into certain aspects of the cultures I have encountered during my travels. I hope to provide my readers with a deeper look and first-hand knowledge that you simply cannot get from search engines.
In this snapshot, I will be introducing you to the Crocodile Men of the Sepik region of Papua New Guinea.
The Chambri Tribe
The Sepik region of Papua New Guinea includes two provinces, East Sepik and West Sepik which are also known as Sandaun Province. This is one of the world’s most culturally and linguistically diverse regions. More than 300 of the 839 recognized languages in the country are spoken here with 200 separate tribes calling this area home.
One of the most fascinating tribes of the region is the Chambri or Crocodile Men. Living along the Sepik River on the northern edges of Papua New Guinea, the Crocodile Men have become one with the animal they so revere.
The origins of this tribe are linked to two myths. The first involves a girl who had been carried into the river by the crocodile and later gave birth to the crocodile people. The other tells of men living with crocodiles to learn the secrets of their power.
The crocodile or (pukpuk in Tok Pisin) is highly symbolic in Chambri culture.
This reverence for and devotion to the power of the crocodile has led the tribe to adopt a specialized, brutal initiation ritual.
Initiation Purpose
The purpose of the initiation is to remove any traces of the mother’s postpartum blood from the males’ bodies through skin cutting. Alternatively known as the wagan (wakan) initiation ceremony, it is also a celebration of the return of the ancestral crocodile. Symbolically, this act is necessary to fully divorce young men from the world of women, and fill them with the power of the crocodile spirit.
Traditionally, it would be the boy’s maternal uncle charged to inflict the wounds. This would ensure that the mother’s blood is returned back to her line as the uncle makes a man for his in-laws clan.
The Sepik ideal
The Sepik ideal is that young men should progress through rites of passage ceremonies in a group rather than individually. These groups are arranged based on their kin classifications and serve to strengthen bonds and relationships.
The initiation process
Seclusion
In order for the initiates to become fully integrated into their fathers’ clans, they must not only endure skin cutting, they must also submit to a two-month seclusion prior to the ritual.
Their seclusion would be carried out in a special place, the Haus Tambaran, and describes a type of traditional ancestral worship house specific to the Eastern Sepik region of Papua New Guinea.
Haus Tambaran is a Tok Pisin phrase that translates into “Spirit House”.
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 used to prepare for war. Moreover, male rituals and rite of passage ceremonies are performed here.
Male rituals and rites of passage are believed to be of vital importance for the economic, political, and ancestral well-being of the Chambri community.
Instruction
During their seclusion, the paternal and maternal uncles of the young men instruct them in whispered tones about clan genealogies and other tribal knowledge. Additionally, the men of the village are responsible for teaching the initiates sacred chants and myths.
The sharing of these carefully guarded secrets are twofold. Firstly, this education allows the young men to gain a profound knowledge and understanding of their ancestral beliefs, myths and strength. Secondly, sacrifice and discipline play commanding roles in this coming of age ritual.
Sacrifice
The young men sacrifice eight weeks of their lives separated from their families and their everyday lives to undergo initiation. The ultimate sacrifice is the offering up of his body to the incredibly painful scarification process. Subjecting themselves to the cutting shows dedication to their tribe and is considered a badge of honor.
Discipline
During the two-month period the young men must observe many directives. High on the list is they must never look at or interact with women during this period. Women are considered witches who can emasculate men.
Other rules they must follow include but are not limited to: remaining on the west side of the house and sitting on the ground (the left side of the house and stools are for men). When taking meals, an initiate may not interact with others and must eat in silence facing a wall. Candidates must not be seen in public; they must wear a shroud if they need to go outside. Candidates may not wear shoes, smoke or indulge in the favorite pastime of the locals – the chewing of betel nut. Any and all pleasures are forbidden.
The young men are placed on a restricted diet of fish, sago and greens, and , of course, the meal may not be prepared by a woman. If any of the young men happens to break any of these “rules”, he will be disciplined by an Elder.
The ability to understand and relegate oneself to sacrifice and discipline is believed to serve initiates well in their future roles in society.
Submission
Candidates must also submit to their male peers. This is a prerequisite for their transformation from initiates to young adults. Akin to hazing performed at universities, initiates must endure taunting, being pelted with food and other humiliating injustices during their seclusion. It is not uncommon for initiates to be forced to dance through the night to the point of exhaustion. Initiates were also often forced to bathe in the cold waters of the Blackwater River at dawn to test their fortitude. Most of these acts are meant to evoke feelings of helplessness and powerlessness simulating the child-adult dynamic.
The Sepik Ideal
The Sepik ideal is that young men should progress through rites of passage ceremonies in a group rather than individually. The young men suffer together but also encourage each other along the way. Groups are arranged based on their kin classifications and serve to strengthen bonds and relationships.
The Initiation
While I referred to the initiates as “young men” several times, an initiate may be anywhere from 12 to 35 years of age. The ritual itself is no small expenditure for the males’ families. If a young man fails to amass the required fees, it may result in the postponement of his initiation. Families must often pool their resources to cover the associated costs, including room and board for the two-month period, as well as fees for the instructors and cutters.
The skin cutting ritual of the Kaningara takes place every four to five years.
The day before the skin-cutting ritual is absolutely exhausting. Initiates spend the entire day and night singing and dancing. In their mouths, a stick of ginger root. At nightfall, the initiates are led on of an all-night walk through the jungle. Every initiate has a chaperone who will accompany him to briefly visit friends and family. There is no sleeping the night before the ritual.
The morning of the ritual
As dawn approaches, the young men are led to the Blackwater River and instructed to soak for more than an hour. While no definitive reason was given for this directive, two reasons have been surmised. This may be one last torture or strengthening exercise for the initiates. Alternatively, soak in the water softens the skin for the pending cuts.
Since pain is crucial for transforming a boy into a man, it is believed that after the ritual they will be capable of conquering any problems in life. To withstand this type of pain is a real test of strength, discipline and will.
The excruciating process
Once the initiates return to the spirit house, it is time for the cutting to begin. The initiates lay on a banana leaf bed and are cradled by their uncles as they brace for the pain to come. A professional cutter begins to lacerate their body, chest first.
Traditionally, knives made of bamboo were used to make the cuts. Today, disposable razors are used as a precaution against spreading disease. There is no anesthesia used, save a special leaf to chew but it provides no real relief. They feel every slice of their flesh.
After the chest is completed, the initiates are led outside to have their backs cut. As they exit the spirit house, they are greeted by their families and friends who have assembled outside to lend their support and encouragement.
The ritual takes over an hour and each initiate will receive more than 1,000 two centimeter cuts across their back, glutes and chest.
Post-cutting
Once the cutting is complete, the initiates are led back into the spirit house to have their wounds cared for. The house has been tidied up, fires started and new banana leaf beds arranged to receive their bloodied bodies.
Achieving the effect
A special paste made of oil from the kaumever tree and river mud is applied to the cuts with a feather. The men are then left to rest and allow the heat of the fires to dry out their wounds. For days, the young men recuperate awaiting the power of the crocodile to seep into their bodies.
The river mud promotes infection resulting in raised scars or keloids. While it is supposed to be a “controlled” infection, it is not uncommon for an initiate to die from this process. The more infected the cuts, the larger and more pronounced the keloid. Eventually, the pattern of keloids heal resembling the bumpy skin of the crocodile. The combined patterns on the chest, back and shoulders form the body of the crocodile. Its eyes are cut around each nipple, and its nostrils on the abdomen (the photo to the left) and the rear legs and tail are carved into the back (the photo to the right).
A week after the ritual, the Elders prepare the new men for their graduation ceremony. This is when they are formally presented to the tribe and honored for their strength and bravery. This rite of passage ceremony is considered one of the most painful and agonizing among tribal communities around the world.
Next Post: The Huli Wigmen
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Fascinating travel history and vivid scenes of the Papuan cultural mores and rituals. Thanks for sharing Latonia. Best wishes for 2024!
Happy New Year to you! Thank you for so much for taking the time to not only read my blog but for sending me this lovely note. All the best for 2024 to you, as well!