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Ra ro Meibrat | |
|---|---|
 Maybrat people nearAyamaru Lakes, 1930s | |
| Regions with significant populations | |
 Indonesia (Southwest Papua) | |
| Languages | |
| Maybrat | |
| Religion | |
 Christianity | |
| Related ethnic groups | |
| Moi • Arfak • Abun |
TheMaybrat people (Mai Brat:Ra ro Meibrat) are anethnic group originating from the province ofSouthwest Papua,Indonesia. They generally inhabitMaybrat Regency andSouth Sorong Regency, and speak theMaybrat language.[1]
The Maybrat people are divided into several sub-groups:[2]
In Maybrat mythology, it is told that the universe and everything in it was created by a supernatural being possessing great power namedSuiwa, who dwells in the sky and has a nature associated with dance. Whenever this being wishes to create something, he dances, and whatever he desires comes into existence.[2]
Suiwa has a sibling namedMafif, who resides on earth.Mafif provides humans with knowledge needed for life—such as farming, hunting, making fire, building houses, warfare, and other skills—and gives customary rules and ritual procedures.[2]
In Maybrat society, certain individuals calledwofte are believed to be able to communicate with the supernatural world. Those who lead customary ceremonies are calledtochmi andra uon. Some act as healers using mystical herbs, calledbofit, while others use supernatural means for harming or influencing people, calledbo mbaw.[2]
Besides these groups, there are others known askabes fane, more widely known in Papua asswanggi. They are believed to possess dark magic and the ability to transform into any form. These individuals received training in a traditional institution calledwion (a temple-house), which was destroyed by theDutch colonial government.[2]
To protect the community from such forces, the Maybrat people perform traditional rituals to seek protection from the spirits of their ancestors. One such ritual is performed during pregnancy and is calledMorus Tere.[2]
Morus means "to release" or "to cut", whiletere means "bracelet". The name symbolizes freeing the pregnant woman and her unborn child from harmful supernatural influences. This ceremony is performed once during a pregnancy, although it has become rare today.[2]
It is performed only for pregnancies of baby boys, and not for baby girls. The ritual occurs once pregnancy is confirmed and is held in the morning, as dawn symbolizes the beginning of a new day and new life.[2]
The ceremony is carried out by the husband's family and held in front of the house. It is led by an elderly man from the husband's side, accompanied by the husband's clan chief, who offers guidance if needed. All relatives from both sides participate and must contribute items required for the ritual, such as food and drink. The husband's relatives must bringbo (Timor cloth) to be given to the wife's family. Traditional leaders from both clans also attend as advisers.[2]
During the main part of the ritual, all the Timor fabrics are arranged neatly in rows on the house floor, with the most valuable cloth placed at the front. The pregnant woman is called and kneels. The husband's representative places the most valuable cloth on her head while reciting:Ey po mese safo morus mamo fari, nebe here moros matak mam tabam, which means:
O supernatural power and evil spirits who intend harm and misfortune, release your grasp and go far away so she may give birth safely and the child may live in peace.[2]
As these words are spoken, the accompanying clan chief stomps the floor and jokingly insults the female side's relatives. This symbolizes that the husband's family is honorable and should not be underestimated, as they have successfully gathered wealth (Timor cloths) to give to the wife's family. The ceremony also elevates the husband's family's status in the eyes of the community, especially the wife's relatives.[2]
In Maybrat society, a person or family that can accumulate a large number of Timor cloths and give many to others is considered wealthy, honorable, and respected. Timor cloths are highly valued. Possessing many cloths brings prestige and is a basis for becoming a traditional leader.[2]
This can be seen in the use of the termbobot (wealthy person) for someone who owns many Timor cloths. Abobot usually holds the position of clan chief or village head. Solidarity and mutual cooperation among relatives are very strong among the Maybrat, especially in major ceremonies where relatives play an important role in providing materials and costs needed by the hosting family.[2]
