In Kawaf Village, located in Kaitaro District, Teluk Bintuni Regency, West Papua, the majority of the community still relies on hunting and gathering as their primary means of subsistence. They utilize forest resources, particularly the sago forest, as both a living space and a source of food, especially animal protein derived from deer, wild boar, and lao-lao (a local term for Papuan dwarf kangaroo).
For the people of Kawaf, the forest is the cornerstone of daily survival. When asked about the meaning of land, their answer is typically: “a place to find food.” To them, the absence of a forest equates to the loss of access to sustenance, no lao-lao, no deer, no boar.
This reality becomes evident while exploring the village. Many houses appear empty, their residents having ventured into the hamlets or forests to process sago or hunt. These activities not only reflect the community’s dependence on the forest but also represent a way of life that has been passed down through generations.
The people of Kawaf live by principles of solidarity, egalitarianism, and reciprocity. These values form the backbone of their social structure. “The results of a hunt are not consumed solely by the immediate family but are also shared with neighbors and other villagers,” explained Dorteis Wasiani, a resident who regularly ventures into the forest to hunt.
Also read: Deer, Income Potential and Pest at Guriasa Village
This practice of sharing is not merely an act of generosity, but a manifestation of a deeply rooted social system. Even visitors to the village are not excluded from this custom.
I did not merely hear Dorteis’s story, I experienced it firsthand upon arriving in Kawaf. The generosity of the people was striking when they returned from a hunt. Without being asked, they offered large portions of meat, expecting nothing in return. Two days later, several villagers came to my lodging carrying a wild boar. Once again, they offered it freely.
Eventually, I came to understand that this culture of sharing extends beyond the local population. The same values are applied to anyone who comes from outside the village. “Once you come here, you become one of us,” a villager told me. From that moment on, I was no longer regarded as an outsider but welcomed as part of the community.
Evolving Hunting Techniques
Hunting traditions in Kawaf have developed over time. In the past, the ancestors hunted without clothing—wearing only loincloths, and were fully attuned to the forest environment. Traditional traps were used, made from sago logs. These logs were cut and hollowed out to the size of a pig’s body, then camouflaged with sago leaves to avoid detection.
Once an animal entered the trap, the hole would be sealed, and the animal was speared. This method required a deep understanding of animal behavior and the surrounding environment.
Today, Kawaf hunters employ a variety of tools, including spears, arrows, and snares. Arrows are typically crafted from small nibung (palm) stems, with hooked tips to prevent them from dislodging after impact. There are also bamboo arrows with sharpened tips and reinforced shafts to prevent breakage. Two primary models are commonly used: the first has a rounded shape with a hooked tip, while the second is more spear-like, with a pointed tip and a widened middle section for added strength.
Spears are used for close-range hunting, while arrows are reserved for long-range targets. Spears are generally larger and heavier, with stronger metal tips.
Two Main Hunting Methods: Direct Hunt and Snaring
Broadly speaking, there are two primary hunting methods in Kawaf: direct hunting and the use of snares. Direct hunting typically involves the use of hunting dogs, arrows, or spears, and can take place during the day or at night. During the day, dogs play a crucial role in tracking animals. At night, hunting is often conducted around sago groves using flashlights and spears, a method adapted to limited visibility, allowing hunters to strike more effectively.
Also read: Sago Forest Ecotourism in Kais: Exploring Papua’s Ecosystem, Culture, and Cuisine
Snaring, on the other hand, is done during the day and requires careful planning. One hunter may set up to ten snares over the course of three days. The success of this technique depends heavily on a deep understanding of animal tracks and routes.
Experienced hunters can distinguish between fresh and old animal trails. New trails are typically moist and deep, while older ones appear dry and shallow. Accurate snare placement demands field knowledge that is honed over time.
Threats to Wildlife Sustainability
The advancement of hunting techniques, particularly the use of large numbers of snares—has introduced new challenges. According to Dorteis, hunters today must venture further into the forest and set more traps to achieve the same results they used to obtain near the riverbanks.
This situation is exacerbated by the arrival of outside hunters who use air rifles. While modern firearms increase hunting efficiency, they also lead to overexploitation of wildlife, especially deer and wild boar.
Also read: Protecting Forests, Protecting Life in South Sorong
This is a cause for concern, as the pressure on wildlife populations now exceeds their natural regenerative capacity. Without careful management, this could jeopardize the sustainability of the Kawaf community’s own food systems.
The lives of the people of Kawaf illustrate a survival strategy that is deeply rooted in nature, yet guided by values of togetherness and mutual care. Amidst the tides of modernization and the influx of new technologies, their greatest challenge lies in maintaining a delicate balance between preserving tradition and ensuring the sustainability of their natural resources.
The story of Kawaf is a portrait of a community that coexists wisely with the forest. However, the long-term viability of this system depends on their ability, and ours, to recognize that no matter how abundant natural resources may seem, they remain inherently limited.
