Reproduction, Sexual Culture and Colonialism among Kamoro People in West Papua

Abstract

This article focuses on the impacts of colonialism on Kamoro reproduction and sexuality. Drawing on fieldwork conducted in Mimika regency, we show how colonial interventions directly and indirectly changed systems, practices and norms that guided Kamoro sexuality and reproduction. We see this as a form of reproductive abandonment. Most elders recall only negative aspects of precolonial sexuality—their perspectives shaped by the punishments of the Dutch period (1926–1962). In the Indonesian era, people argue that in-migration and the mining economy have fundamentally changed courtship and sexuality and further disrupted Kamoro systems. Christianity and Indonesian ‘shame culture’ encourage younger people to blame their sexual behaviour on societal problems. Disputation over these perspectives by older Kamoro reveals how reproductive abandonment can be contested. Addressing the misconceptions, stigma and assumptions about Kamoro cultural practices is necessary for a contemporary healing process. We highlight the essential role of West Papuan knowledge production to correct hegemonic epistemologies.

Keywords:

• Colonialism
• HIV/Aids
• Gender
• Sexual Culture

Acknowledgements

We are blessed to have been allowed—by the sisters, brothers and elders of Kamoro people in Atuka, Kaugapu, Koperapoka and Poumako—to stay, to listen and to share, and together we wrote our story. We express thanks and respect to our intermediaries in Timika who kindly provided assistance: Jeanne Woersok, Abriyanti Nuhuyanan, Mama Leno Nanti, the late Bishop Philips Saklil and the late Pater Santon Tekege. This research and fieldwork generated a process of reflection within ourselves to find ourselves—to find who we are—and this is may not have occurred if we had not met and yarned with such beautiful souls as the Indigenous scholars in Yunggorendi, at Flinders University. Much appreciation also to Barbara Baird, Gour Dasvarma, Jenny Munro, Andrew Jolivette and Sarah Richards who have always challenged and encouraged us to think critically and listen to our souls. Finally, thank you to the Australia Awards Scholarship that supported this research.

Disclosure Statement

No potential conflict of interest was reported by the author(s).

Notes

1 All names are pseudonyms.

2 This study received ethical approval from Flinders University, South Australia.