THE MENTAWAIANS

ECHOES of SIBERUT: 

The Mentawaian Legacy

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Characters:

Toine IJsseldijk, (originally from the Netherlands and based in Bali) deeply intertwined with the island and its people for over 30 years, reflects on his commitment to the Mentawai community, influenced by his profound connections to his adopted Mentawai family. Toine owes much to his late Mentawai father, the revered shaman Aman Patre, and his resilient wife, Teteu, who single-handedly raised their children after her husband’s premature death.

Teteu – The matriarch of the family, left to raise six children on her own. Her strength and dedication to her family embody the spirit of the Mentawai community.

Aman Manja and Aman Sasali – Teteu’s sons, who have taken to hunting and forest foraging, carrying on the traditional ways of their forefathers.

Bai Jalamati and Bai Baguli – Engaged in the daily activities of their community, working within the uma to sustain their way of life.

Lily and Kakui – The younger daughters, active in cooking and fishing, represent the next generation of Mentawai, bridging traditional practices with the evolving world around them.

 

Toine IJsseldijk.  
PM Photography. 2024

Teteu the Mother.  
PM Photography. 2024

Aman Manja (Shaman) 
 
 PM Photography. 2024

Aman Sasali  (Shaman) 
 
 PM Photography. 2024

TREATMENT:

 in development : (based on texts by Toine  IJsseldijk)

CHAPTER ONE: DAILY LIFE/ THE UMA

The daily life of the Mentawaians revolves around the “Uma,” large communal houses where up to ten patrilineal-related families live together.

These structures are not just residences but the centers of community life, built strategically along riverbanks and deep within the island’s forested edges.
Here, every individual, from the elders to the youngest children, contributes to a non-hierarchical society based on equality and mutual support.

In this tightly-knit community, decisions are made collectively, and responsibilities shared, ensuring that even in times of hardship, no one faces challenges alone.

This communal spirit is the cornerstone of Mentawaian life, defining their interactions and ensuring the survival of their cultural heritage amidst the encroaching pressures of the modern world.

 

 

Photo by Toine IJsseldijk

 

 

“Currently, there are about 220 clan names of uma as genealogical groups; however, the uma as communal buildings have been decreasing as most Mentawaian clans currently live separately in nuclear-family houses in government villages.
Among clan members, particular people have certain skills which contribute to the creation and sustenance of Mentawai traditional culture.”

Juniator Tulius and Linda Burman-Hall 

 © 2022 Faculty of Humanities, Universitas Indonesia

.

Interior UMA. Butui settlement. 

PM Photography. 2024

Menatawain family.  Butui settlement.  PM Photography. 2024

Young Metawaian woman (Sally) gookin.  Butui settlement.  PM Photography. 2024

CHAPTER TWO : THE MENTAWAIAN BRIEF HISTORY

The story of the Mentawaian people begins with a remarkable journey that spans millennia.

It’s believed that their ancestors arrived on the Mentawai Islands between 2,000 and 500 BCE.
These resilient Austronesian people originated from the coastal regions of China and modern-day Taiwan. Around 4,000 years ago, they embarked on an epic sea-borne migration in massive canoes, traveling south and east to populate the islands of Southeast Asia and the Pacific.

The Mentawaian story is a narrative of resilience and upheaval.

 


Photo by C. Nieuwenhuis. c.1895

 

 Incorporated into the Dutch East Indies in 1864, the Mentawaian initially resisted Dutch “pacification” efforts but were eventually forced to accept foreign interventions into their way of life.

 

This period is often romanticized in historical accounts, describing the indigenous people as “flower-adorned amiable savages living in the island of happiness.”

Post-Indonesian independence brought further challenges, notably the 1954 decree that mandated the Mentawaian to choose between Christianity or Islam, essentially banning their animist beliefs.
This led to significant cultural disruptions, particularly targeting the shamans, seen as the spiritual custodians of Mentawaian society.

The narrative shifted in the late 20th century as international recognition of the islands’ unique biodiversity led to conservation efforts.
In 1981, UNESCO declared the entire island of Siberut a Biosphere Reserve, recognizing that 65% of the island’s animals are endemic. Plans to convert the Sakuddei rainforest into a palm oil plantation were abandoned in the early 1990s, and logging activities became more regulated.
In 1994, almost half of Siberut was designated as a national park, supported by both the Indonesian government and local and international organizations.

The declaration of parts of Siberut as a biosphere reserve and a national park helped curb exploitative practices like logging and attempted conversions of rainforest into palm oil plantations, fostering a slow revival of traditional ways.

Rain forest in Sakuddei. PM Photography. 2024

 

Current Environmental Dynamics:

Despite these protective measures, Siberut mostly in the north remains a patchwork of conservation areas intertwined with zones earmarked for economic development.
This includes areas designated for timber and biomass plantations and the burgeoning luxury tourism sector in the south part of the island (with the “surfers economy”.

This complex dynamic poses ongoing challenges to maintaining the delicate balance between preserving the Mentawaian’s ecological and cultural heritage and pursuing economic growth.

This chapter aims to highlight the nuanced realities faced by the Mentawaian tribes as they navigate the complexities of environmental conservation and development pressures. It calls for a deeper understanding and integration of Indigenous knowledge and practices in global conservation efforts, emphasizing that true sustainability may hinge on respecting and preserving these ancient wisdoms alongside modern scientific approaches.

This narrative invites viewers to reflect on the essential role Indigenous peoples play in maintaining global biodiversity and the urgent need to support and protect these communities and their ways of life.

 

Mentawaians. Butuit settlement. PM Photography. 2024

CHAPTER THREE: FOOD

In the Mentawai Islands, self-sufficiency isn’t just a way of life; it’s a reflection of a deep, harmonious connection with nature.

The islands’ lush environment provides abundantly, making the struggle for food a foreign concept to its inhabitants.
Here, the sparse population and fertile soil allow for easy cultivation of staple foods like sago, taro, and bananas, supplemented by meat from both domesticated animals and wild game from the island’s dense jungles and expansive rivers.

                                                                                                          

Agricultural Practices:

The Mentawaian’s agricultural practices are a testament to their sustainable relationship with the land.
Deep in the forested interior, families own fields and small homes called sapou, where they raise pigs and chickens.
The fertility of the land is carefully managed; when soil nutrients diminish, the Mentawai plant fruit trees, converting depleted agricultural land into productive forests that will feed generations to come.

Teteu the mother is her sapou. PM photographt 2024

Field of taro (roots) around Butuit settlement. PM Photography. 2024

Bai Guglin . Butuit settlement. PM Photography. 2024

Taro (roots) harvested. PM phhotography. 2024

 

                                                                                                              Key Crop: Sago
Sago cultivation is central to their agriculture. Thriving in the swampy marshlands known as mata, or ‘eyes’, sago palms are a vital resource. The harvesting of sago is a community effort, predominantly carried out by men like Aman Sasali, who is depicted “dancing” through the sago pulp in a large sieve basket. This labor-intensive process, taking about five days, can yield up to 500 kilograms of dry flour from a single palm, sustaining a family for months.

                                                                                               

The cutting of a sago tree. 
PM photography. 2024

Processing the sago flour from the tree. 
PM photography. 2024

Sago  harvested.
PM photography. 2024

Every clan is autonomous in making any decisions concerning the life of the clan.
Demand of self-subsistence has emboldened clan members to exercise particular skills so that the clan can independently support its necessities

Mentawaian woman “Lotlot” making a bed mat with rattan, Butuit settlement. PM phhotography. 2024

Mentawaian women “Bai Sasali, Lotlot & Teteu preparing sago baguettes. Butuit settlement. PM photography. 2024

 

This chapter not only highlights the abundance and sustainability of the Mentawaian lifestyle but also introduces a looming narrative tension: the threat of environmental degradation.
It sets the stage for exploring the broader impacts of external pressures on this isolated community, challenging the viewers to consider the consequences of diminishing natural landscapes on traditional ways of life

Mentawaian family on boat Sakuddei region.  PM Photography. 2024

CHAPTER FOUR: ARAT SABULUNGAN. THE SPIRITUAL FABRIC OF THE MENTAWAIAN

In traditional Mentawaian cosmology, the core belief system is known as arat buluat.
The term arat—similar to the Indonesian word adat—means tradition, custom, or cultural value, while buluat signifies an offering.
Central to this practice is setting aside a portion of every ritual meal for ancestral spirits and other unseen entities that inhabit the spirit world, collectively referred to as sabulungan.

Because sabulungan figures so prominently in Mentawaian rituals, government officials and church leaders distinguish the Mentawaians’ traditional beliefs by calling them arat sabulungan.
Within this framework, spirits from both the physical and spiritual realms—human or otherwise—are addressed by the term sabulungan.
Thus, arat sabulungan describes a belief system grounded in the existence of spirits, with whom humans can communicate through offerings (buluat) and other ceremonies.
The purpose of these offerings is to appease the spirits, ensuring that the human soul remains protected from harm. (Source:Juniator Tulius, Mentawaian Anthropologist)

Mentawaian shamans calling the spirits of the ancestors with plates and some food. 
PM Photography. 2024

 Spiritual Beliefs and Practices:

In Mentawaian culture, everything possesses a soul, or “simagere,” from humans and animals to plants, rocks, and even ephemeral phenomena like rainbows.

These souls are interconnected, influencing each other and the physical world in profound ways.
For example, during hunting preparations, the Mentawaians make offerings to the skulls of previously hunted animals, which are believed to house spirits.
These offerings are meant to attract the souls of living animals, guiding the hunters to their next meal.

                                                                                                                   

Shaman Aman Manja calling the souls of the monkey with leave in Uma.  Before the hunt. Buttuit settlement.  PM Photography. 2024

Skulls of Monkeys in Uma facing outwards. Sakuddei. 
 PM Photography. 2024

Skulls of deers  in Uma facing inward. And sculture of bird. Sakuddei. 
 PM Photography. 2024

Visuals and Descriptions:

The chapter will feature rich visuals of ceremonial dances, the crafting of spiritual items, and the lush environment that fosters such deep spirituality.
Interviews with community members will offer personal stories and explanations of how these spiritual practices are woven into the fabric of daily life.
This exploration of Arat Sabulungan not only paints a picture of the Mentawaian spiritual life but also underscores how integral these beliefs are to their identity and survival.

It highlights the delicate balance they maintain with the natural world, a synergy that is increasingly under threat from external pressures but is resiliently upheld by the community’s steadfast adherence to their ancestral ways.

This chapter aims to provide a deep understanding of the Mentawaian spiritual beliefs, illustrating how these practices are crucial not only for their cultural identity but also for their interaction with the environment and each other.

CHAPTER FIVE : THE SHAMAN (Kerei) Guardians of the Mentawaian spirituality

In Mentawaian culture, shamans, known as kerei, embody profound spiritual and medicinal expertise.
They are not only healers but also the spiritual bridge between the physical world and the spirit realm.
This chapter delves into the multifaceted role of shamans, their unique abilities, and the crucial role they play in maintaining community harmony.

                                                                                                         

Shamans getting ready for the ritual with chants and invocations to the ancestors.
 PM Photography. 2024

The role and the power of the shamans:

Shamans serve as the community’s herbal doctors, using ancient knowledge to treat ailments that elude ordinary remedies.
They are also tasked with performing spiritual ceremonies that help reconcile a patient’s soul with their body, using their revered ‘seeing eyes’ to communicate with spirits and ancestors.

These abilities are believed to be gifts from the spiritual realm, acknowledging the sacrifices shamans make during their initiation.

Shamans after gathering plants and leaves for the ceremony. PM Photography. 2024

Shamans as Healers

In Mentawaian culture, shamans (kerei) also serve as doctors—guardians of an extensive botanical knowledge passed down from their forebears.
Over a lifetime, they learn to identify and use countless plants and healing leaves found in the depths of the rainforest.
When a child or adult falls ill, the shaman performs a ceremonial healing ritual that blends mantras, shamanic incantations, and precisely chosen plant remedies.
Each leaf and herb is selected according to the illness diagnosed, reflecting a holistic approach that intertwines spiritual practice with deep respect for the healing power of nature.

The collect of leaves and medicinal plants and scene of healing and ritual that blends mantras, shamanic incantations.
PM Photography. 2024

 The life of a kerei is one of significant responsibility and respect within the community.
They must adhere to numerous taboos, with their role providing social prestige but not economic benefits.
The narrative will explore how shamans are chosen and trained, highlighting the rigorous initiation process, including the months-long
Pukereijat (ceremony)  learning period.                                                                      

Four shamans:  Aman Tari, Aman Manja, Aman Oko & Aman Noru during a filmed conversation about Shamanic initiation,. taboos and seeing eyes.
Uma Butuit settlement.  PM Photography. 2024

Taboos and Cultural Codes:

The Mentawaian adhere to strict taboos and behavioral codes that help maintain the balance between the spiritual and physical worlds.

For instance, consuming sour foods during hunting preparations is taboo, as sourness, associated with sharpness, might metaphorically cause injuries.
Another taboo restricts men from crafting dugout canoes if their wives are pregnant, as the act of hollowing out a tree is believed to endanger the pregnancy.

But the most prominent taboo resides in the sex life of the shamans. They cannot have any intercourse with his wife during shamanic ceremonies or any other shamanic activities.
The consequence of breaking taboos is that the shaman may get sick and even die

 

Tattoos and meanings:

 Mentawaian tattoos  are among the oldest documented tattoo traditions in the world and play a central role in expressing personal identity, social status, and spiritual beliefs among the Mentawaian people. 

Tattoos signal one’s place within the community, showcasing age, achievements, and social roles.
Receiving a tattoo is often seen as a rite of passage that marks different stages in an individual’s life.

Refined tattoo on hands of Mentawaian woman, Bai Sasali (Shaman’s wife). Butuit settlement.
PM. Photography. 2024

 The Mentawaian are deeply intertwined with the natural environment, and this closeness is reflected in their tattoo motifs—often inspired by animals, plants, and other natural elements.
These designs symbolize respect for the forest and the spirits believed to reside within it.
In Mentawaian cosmology (arat sabulungan), spirits and ancestral presences play a crucial role in everyday life.
Tattoos can act as a form of spiritual safeguard, protecting the wearer from harm and aligning them with benevolent forces in the spirit world.

Tattooing a young man named “Tarik” who may want to be a shaman. Uma Butuit settlement. 
 PM Photography. 2024

Traditionally, tattoos are hand-tapped using sharpened wood or bone implements and natural dyes (derived from soot or plant-based pigments).

The process is not only a physical and painful transformation but also a communal event marked by blessings, offerings, or other forms of ritual designed to ensure spiritual harmony

Shaman Aman Oko with tatoos of rattan vines on arm. Butuit. PM Photography. 2024

This chapter reflects on the deep spiritual commitment required to become a kerei in the Mentawaian society.

Aman Manga and Aman Sasali’s narratives highlight not only the rich traditions of the Mentawaian shamans but also the cultural tensions they face as external modern pressures threaten the continuation of their ancient practices.
Their stories underscore the crucial role of shamans in maintaining harmony between the spiritual and physical worlds, and the uncertain future of these practices as the community evolves.

.

Shamans engage in conversation  inside the uma. Butuit.  PM Photography. 2024

CHAPTER SIX : THE MEDIATORS. Bridging the spiritual and physical worlds .

Pigs and Chickens as Sacred Mediators.

 

For the Mentawaians pigs and chickens serve purposes that extend far beyond mere sustenance.

Their sacrifices are conducted with prayers and a plea for forgiveness, reflecting the deep respect for life embedded in Mentawaian beliefs.
Like leaves, which can also function as mediators, these animals act as conduits between the physical and spiritual realms—particularly evident when a shaman examines their intestines to interpret good or bad omens.

Beyond their ritual significance, pigs remain a form of currency within the community.
Any ceremony—whether it requires special food or ceremonial ornaments—typically involves payment with livestock, with a single pig valued at around 1,000,000 Indonesian Rupiah. (about $60)
This system underscores the enduring cultural importance of animals in Mentawaian society, serving both practical and sacred roles.

Pigs under the uma. Sakuddei   PM Photography. 2024

Wild pigs feeding on sago flour  PM Photography. 2024

Burning the pig after sacrifice and before cooking. 
PM Photography. 2024

Shamans use various natural elements as mediators or ‘gaut’ to communicate blessings to the spirit realm.
This includes a diverse array of plants and the strategic use of animals like pigs and chickens, which are thought to carry messages to the spirits.
The effectiveness of these mediators is often judged by examining the organs of sacrificed animals, a practice that underscores the deep spiritual connections the Mentawaian maintain with their environment.

                                                                                  

Sacred plants. PM Photography. 2024

 Shaman Manja examining pig intestines for good or bad omens. 
 PM Photography. 2024

 This chapter will also feature close-up images of the intricate preparations of spiritual mediators, including the creation of fetishes from magical plants.
These objects are not only spiritual tools but are also central to the protective rituals that safeguard individual homes and the community at large, such as the bakkat katsaila, the primary fetish in each uma.
                                                                  

Bakkat Katsaila.in Uma. Butuit. PM Photography. 2024

“Sacred plants are made ready in the uma. The ancestors are invited to

take some; then the people use them to decorate themselves with.
Ther now follows a ceremony which is designed to neutralize the dangerous radiations from the inhabitants of the settIement of the dead (bajou; cf.Schefold 1973b:96f).|
In the meantime,
women and youths have been pre-paring the meal, which is now portioned out into wooden bowls. At first, those present sit down around the bowls, doing nothing and waiting.

Only occasionally does one of the men surnrnon the ancestors to partake: “Come, come, 0 ancestors, let us noweat!” A little later, the call is heard:

“We shall eat what remains”, and only then do the living eat their fill.

Thereafter there is dancing til dawn.”

excerpt from
Reimar Shefold © Copyright 1980 by Koninklijk Instituut voor Taal-, Land- en Volkenkunde, Leiden, The Netherlands

Mantawain women preparing sago bread for the ceremony. Butuit.  PM Photography. 2024

The sharing of food (pig) for the community.  Butuit.  PM Photography. 2024

Within Mentawaian society, the act of sharing food—particularly meat from a hunted or sacrificed pig—embodies the core of communal life.
No one is left out; every member of the group receives an equal portion, symbolizing unity and mutual care.
In the context of ceremonies, the owner of the uma (communal house) oversees the butchering and distribution, ensuring that each piece—no matter how large or small—carries an equitable share of nourishment and cultural significance.
This ritual of giving and receiving reaffirms social bonds, fostering a sense of belonging that extends across generations.

CHAPTER FIVE :The rituals.  Living in Harmony with the Soul.

Rituals are the proper way to communicate with spirits. Mentawaians practice different rituals.
There is a healing ritual named pameru to cure people who feel unwell.
There is a cleaning and purifying ritual called panasai to wipe bad omens and strong spirit radiation called bajou from an uma and other human dwellings.
Bajau is a form of energy that all beings emit.
The intensity of this energy varies and when beings with mismatched bajou energies interact, it can lead to imbalance, manifesting as illness or misfortune

 Mentawaians expect to get prosperous and successful by conducting their activities in conjunction with the proper rituals.
While performing rituals, shamans sing rituals songs, verbalise mantras, and dance.
Shamans and their families adorn themselves with colourful flowers and beads. Some people beat drums to make melodious sounds in order to make particular rituals exuberant.
They also tell stories that allow them to remember historical events occurred in the past.

Shaman ritual. Cleaning of the Uma. Dances and calling the ancestor spirit with food on plates. Butuit.  PM Photography. 2024

The Mentawai daily rituals, include dance, music, and singing, and they are  vital acts of communication with the spiritual world.
The shamans see the souls as shadows, and they attract them to a plate with some food , and through shaman incantations and ringing of their shaman bell.

They are also tasked with performing spiritual ceremonies in the goal of  reconciling a patient’s soul with their body, using their revered ‘seeing eyes’ to communicate with spirits and ancestors.

Shaman and lay people in trance possessed by ancestral souls.. Buituit.   PM Photography. 2024

These abilities are believed to be gifts from the spiritual realm, acknowledging the sacrifices shamans make during their initiation.

 

Mentawaian drum drying by the fire and  used during rituals. Butuit.   PM Photography. 2024

Mentawaian drums are handmade and tied closely to the natural resources of a specific area, the exact species used (both for the wood and the skin) can depend on what’s most accessible in a particular Mentawaian community.
However, reticulated python is the most commonly mentioned snake skin for traditional Mentawai drum heads, and local hardwoods (often from the dipterocarp family or other robust timbers) are generally carved out for the body.

THE CEREMONY The day after.

Following a night of ritual and celebration, the wives of the shamans don elaborate headgears woven from fresh plants and vibrant flowers.
Their adornments symbolize renewal and the harmony that binds the community together.
As food is prepared for everyone, a special space is set aside for the shamans and their spouses—a gesture of respect for their sacred role.
Amid laughter and shared meals, the gathering honors both tradition and the joy of being together.

Mentawaian women (Shaman wifes) all dressed and adorned with headgears and flowers during the ceremony. Shamans and wifes having a meal. Portraits in full festive gears. PM Photography. 2024

CHAPTER SIX : HUNTING. A vital tradition in Mentawaian culture

Hunting remains a cornerstone of Mentawaian culture, an essential practice that provides both sustenance and  means to maintain the spiritual and cultural fabric of the community.
In the dense forests of the Mentawai Islands, hunting is not merely a way to gather food; it’s an integral part of ceremonial traditions, deeply interwoven with the community’s connection to nature.

Shaman going to hunt. PM Photography 2024

 Hunting Practices:

Mentawaian men and boys, accompanied by specially trained hunting dogs, venture into the lush jungle to hunt a variety of game, including wild boars, deers, and monkeys.
Notably, the bilou—a gibbon species—is avoided, respected for its human-like appearance, highlighting the tribe’s ethical considerations in hunting practice.

Shamans in forest with hunting gear. Bow, arrows and  bamboo tubes used as satchel. PM Photography .2024

 Craftsmanship and Tools:

The construction of hunting equipment is an art form itself, demonstrating the Mentawaian deep knowledge of their natural resources:

  • Bows (Rourou): Crafted from the hard wood of an aren-palm, polished with stone and leaves.
  • Bowstrings: Made from twisted bark strips of the baiko tree.
  • Arrow Shafts (Silogui): Constructed from a type of elephant grass found along forest edges, with tips made from palm wood or brass

Shaman Aman Manja preparing poison arrows. Butuit.  PM Photography. 2024

 Poison Preparation:

The preparation of poison for arrows is a meticulous process, critical for successful hunts. Ingredients like ipuh leaves, tuba root, and chili are combined to create a potent mixture that enhances the arrow’s lethality by increasing blood flow in the wounded animal.
This mixture is then applied to arrow tips using a traditional method that involves:

  • Bugbug: A bamboo container used to store and carry poisoned arrows, protected from the elements by a covering made from sago palm leaves.
  • Poison Application: Using a brush made from squirrel hair, the poison is carefully smeared onto the arrow tips and heated over a fire to ensure it adheres properly.

Hunting scenes  taken by a young Mentawaian man named Lamat, son of Aman Manja,. Lamat/ PM Photography. 2024

This chapter will be rich with action shots of hunting expeditions, detailing the preparation of equipment, the quiet tension of the hunt, and the communal aspects of the activity.
Visuals will include close-ups of the preparation of the poison, the setting of the jungle, and the intense focus of the hunters.

Hunting scenes.  Lamat & PM Photography 2024

As the chapter unfolds, it will connect the physical act of hunting with the broader themes of sustainability and cultural preservation.
The detailed portrayal of hunting practices not only highlights the skill and tradition of the Mentawai hunters but also underscores their respect for the land and its resources.
The chapter will pose reflective questions about the future of these traditions in the face of environmental changes and modern pressures.

Pause during hunting scenes  Lamat & PM Photography. 2024

Ending on a contemplative note, the chapter will explore what the future holds for these age-old practices as the Mentawaian face increasing pressures from external development and environmental degradation.
The resilience of these traditions, however, offers a hopeful glimpse into the community’s enduring connection to their ancestral ways.

This approach  not only celebrates the rich hunting culture of the Mentawaians but also connects it to the broader narrative themes of tradition, sustainability, and adaptation in the face of change.

 

CHAPTER SEVEN : The Songs and the birds

The skulls & the art of carving.

 

Mentawai cultural values are deeply rooted in nature, particularly in reverence for endemic animals such as apes, monkeys, and deers.
Their skulls and remains are decorated, ritualized, and displayed in the uma (communal house) to invoke blessings of prosperity and health from the forest spirits.
For the Mentawai, the cycle of hunting, feasting, and honoring these creatures transcends mere nutrition, maintaining a vital spiritual bond by expressing gratitude to both the living and the dead.
Traditional visual and performing arts also play a crucial role in sustaining this connection.
(Source: Juniator Tulius and Linda Burman-Hall. © 2022 Faculty of Humanities, Universitas Indonesia)

Decorated Skulls of deers and monkeys. Sakuddei.  PM Photography. 2024

The carving of a bird.

Mentawaians carve lifelike, relatively large wooden birds (tulangan siaggau), which they display atop wooden sticks among deer and wild boar skulls. Beyond serving as trophies of successful hunts, these soft-wood sculptures are believed to possess their own spirits and are used to adorn the communal house (uma). Their presence highlights both the villagers’ carving expertise and their intent to delight human souls and ancestral spirits alike.

 

(Source: Juniator Tulius and Linda Burman-Hall  © 2022 Faculty of Humanities, Universitas Indonesia)

Aman Jagau carving a bird. Sakuddei.  PM Photography 2024

As Reimar Schefold (anthropologist based in Sakuddei in the 80’s) notes, these wooden birds function as “toys for the souls,” enticing ancestral spirits to remain close and appreciate the beauty of the living world. After ceremonies conclude, the spirit birds are hung from the rafters as protectors of the family, reflecting the Mentawaian view of certain animals as integral to their spiritual beliefs and cosmology.

(Source: Juniator Tulius and Linda Burman-Hall © 2022 Faculty of Humanities, Universitas Indonesia)

Carved bird in Uma. Sakuddei.  PM Photography. 2024

The Songs:

Mentawaians preserve their knowledge of the natural world through a rich tradition of song. Both kerei (shamans) and laypeople compose and perform pieces centered on primates, birds, and other creatures, with genres ranging from sacred to secular.
Sacred songs, (solely in shamanic secret language) sung exclusively by kerei during rituals, contain mantras and invocations of mythical powers; they’re often paired with ritual dances that mimic various animals for spiritual purposes.
Secular songs, by contrast, reveal personal feelings and are usually performed by non-shamanic community members.

3 shamans singing songs of reunion, good harmony and nature.  Butuit. PM Photography. 2024.

Nature looms large in Mentawaian songs. As Persoon and Schefold (2017: 585) note, “In all categories of songs, nature is often used in a metaphorical sense … They are used as markers for time and place.”
This musical heritage reflects both a deep respect for the animal kingdom and extensive ecological knowledge.
Moreover, singing isn’t confined to humans: animals can ‘sing’ too, and their calls carry significant meanings. For example, the gibbon (bilou) calling at dawn is said to beckon the sun to rise, yet it also stands as a companion to potentially harmful supernatural beings (Persoon and Schefold 2017: 586).

Deep rainforest early morning when the Bilou (monkey) sings. Sakuddei  PM Photography. 2024.

CHAPTER EIGHT. AN EVOLVING ISLAND

 Cultural Shifts and the Next Generation.

While environmental pressures reshape the landscape of Siberut, equally profound changes are occurring within Mentawaian society itself.

For centuries, Mentawaian cultural identity has centered on a form of animistic shamanism—deeply intertwined with nature and passed down through communal tradition.
Historically, both kerei (shamans) and laypeople have preserved these beliefs and practices, grounded in respect for the spirits that inhabit the rainforest and all living things.

Aman Jagau. Carver. Sakuddei  PM Photography. 2024.

Bali. Woman hunter during film interview.  Sakuddei.  PM Photography. 2024.

Today, however, younger Mentawaians find themselves on a different path. Government-run schools, located hours away from their ancestral uma, teach the Indonesian language and emphasize a national curriculum.

Girls are often required to dress more conservatively, and limited internet access offers a glimpse of modern life—complete with global pop culture, advertising, and consumer goods.
Many young people now wear T-shirts with cartoon characters or bold slogans, a stark contrast to the traditional garb of their elders.

This growing exposure to the outside world raises fundamental questions about cultural continuity. Some worry that the Mentawaians, like many other tribal communities, could see their traditions erode under the influence of religious education, nationalism, and Western consumerism. 

You said:
 

Young Mentawaian men in between worlds. Butui settlement. PM Photography. 2024

Mentawaian children at school. Muara Butui, Government village. PM Photography. 2024

Muara Butuit. Government village. (about 5 hours from the Uma). PM Photography. 2024

This growing exposure to the outside world raises fundamental questions about cultural continuity. Some worry that the Mentawaians, like many other tribal communities, could see their traditions erode under the influence of religious education, nationalism, and Western consumerism. 

You said:
 

Aman Jagau and his daughter going to school.
Sakuddei. PM Photography. 2024 

Aman Jagau’s daughter going to school.
Sakuddei. PM Photography. 2024

Tya, Aman and Bai Sasali’s youngest daughter learning how to read in uma. Butuit.
PM Photohraphy. 2024

Aman Sasali and Bali while filming interview with Bali
Sakuddei. PM Photography. 2024

Aman Jagau’s daughter and hornbill, sacred bird in Indonesia. Sakuddei. PM Photography. 2024

 And yet, not everyone agrees that Mentawaian culture is inevitably under threat. Anthropologist Reimar Schefold has argued that the Mentawaians have successfully institutionalized a social order (adat), preserving customs while still allowing individuals the freedom to explore personal development. A key example is the path to becoming a shaman, which is open to anyone who discovers a guardian spirit and marries—no specialized lineage is necessary.

This blend of tradition and adaptation is both empowering and challenging.

 

Where do we go from here?

Bentura. Aman Sasali and Bai Sasali’s son during filmed interview in uma. Butuit. 
PM Photography. 2024

Sally. Aman Sasali and Bai Sasali ‘s daughter during filmed interview in uma. Butuit.
PM Photography. 2024

Lamat. (student in engineering & photographer. Aman Man’s son during filmed interview in uma. Butuit. PM Photography. 2024

 

Young Mentawaians may feel compelled to embrace new economic opportunities, recognizing the tribe’s need for cash to buy tools, medicines, and services such as dental care—needs that cannot be met through barter or communal exchange alone. At the same time, the role of the shaman remains central to Mentawaian identity, symbolizing a vital link between the human and spirit worlds. Whether the next generation will choose to follow in their ancestors’ footsteps as healers and spiritual guides—or turn more fully to wage work, modern conveniences, and a consumer-based lifestyle—remains an open question.

CHAPTER NINE: EPILOGUE

 Such tensions illuminate a larger uncertainty about the island’s future. Electricity will likely arrive in the coming years, and as market forces continue to expand, the desire for modern amenities may grow stronger. Even so, many Mentawaians hold fast to their right to self-determination, believing they can integrate outside influences without sacrificing their core values. The answers are far from clear, and indeed, the very questions—about identity, belonging, and the price of modernity—may prove more essential than any resolution. Ultimately, it is the Mentawaians themselves who will decide how, and whether, these changes are woven into the enduring fabric of their ancient culture.

Shaman headgear called “Luat”. Butuit. PM Photography. 2024