Dear reader,

Whilst I’ve found working on the analysis report and program these past few weeks to be incredibly fascinating, and exciting too – allowing me to simulate what I presume to be the practices of a university student – I’ve now reached a point where, to progress, I must digress. The focus, in the hope of re-establishing productivity via the art of perception, must be temporarily excused of all things data, percentages, research studies, comparisons, numbers and so forth.

An agreement which, after some time spent rescuing the garden from the problem of now too much rain, combined with an innings sifting through a folder full of colourful frames of memory – filling the mind with nothing beyond what these invoked the imagination to reveal – I guess is currently in its process of transaction.

To add some stimulant to this otherwise inconvenient distraction though, please find below a small selection of these that, well, actually impelled me to type you this short letter.

Kind regards, Rob

Customary paint, 'Kiniu Sailuk', which is concocted using the dust of a crushed forest stone, soot, tree sap, and a small amount of pig skin oil, is applied to Sikerei (shamans) face during the occasion of a ceremony

In Mentawai culture, traditionally, if the parents separate the child must always live with the father, however, if there has been wrongdoing by the father - for instance marriage taboo's were broken, the child will instead live (for the most part) with the eldest male sibling or father of the mother

The Mentawai Sikerei (shaman), similar to those from many other Indigenous cultures, will mimic the behaviours of native animals and communicate stories through their ritual dances - 'muturut'

Willing its spirit to provide protection over the clan, the skulls of all animals sacrificed are rebound and hung inside the Uma

During gatherings, food - including pig, chicken, sweet potato, banana, sago, etc - will always be carefully portioned and shared amongst all members of the clan. Which will also include an offering made to the spirits, as a thanks for their safety and protection - 'pusurakat'

The clan 'longhouses', the Mentawai Uma, aside from being their 'central hub of cultural activity and existence', have been (hand) built to house up to eight or more families at any one time

During celebration Sikerei will perform song, dance and ritual throughout the entire night - which, depending on the occasion, can be anywhere from over one or two days to an entire month

It's common to see the young Mentawai children impersonate Sikerei during times of ceremony, particularly with traditional song, dance, and decoration

Right, a reasonable question, sure… I’ll try and be brief. The film, which is currently at a stage I’m somewhat happy with – in that the story now actually is the story I want to tell – is in the hands of a few select individuals who, given their film related experience, I’m hoping can provide me a frank indication of exactly where I stand – in terms of the film’s current position and, potentially, its path forward. So, in summary, that is the whereabouts of that.

The other important factor, which is the current focus, is the work surrounding the Baseline Survey data, which, having now been translated and transferred into digital format, is allowing me a rather accurate insight into the way the Mentawai community (in focus) thinks, in relation to their current situation. For example, it reveals that 77.1% of all those surveyed believe the community would not survive without the presence of Sikerei (Shamans); that 93.9% believe they would not survive without having access to Sago, which currently grows freely in the wild; and that 97.5% believe the availability of the natural resources provided by their surrounding forest/river environment holds the key to their continued existence. Which is a substantially one-sided frequency, really.

Sikerei, Aman Masit Dere, enjoying a stick of freshly cooked Sago (kapurut)

To provide some perspective to these figures, the region in focus for the survey was a small (resettlement) village located in the south of Siberut Island, where, basically – over the past decades – many of the Indigenous Mentawai people have relocated to from their homes on their family lands. The surveys (47 questions in length) were designed and targeted specifically to each genre existing within this community – men/women, students, shamans, community/group/network leaders, and teachers. In total, across all ages and genres, with each being surveyed individually by a member of the BS team, we were able to collect a sample of almost 500 surveys… approximately one third of the entire village.

Mentawai children playing in the streets of a resettlement village

Of all the results uncovered though (through a preliminary analysis of the data), for me, there was one in particular that really stood out, which – as related directly to the primary objective of the proposed Program – is perhaps more significant than any other. A revelation, showing 93.8% of all students surveyed stated that they’re not being taught enough (or at all) about Arat Sabulungan (Mentawai culture) in school. With 89.9% of the entire sample believing the same. Which, for a community whose majority also believe that learning the skills of the forest (the basis of Mentawai culture) is more important to the children’s survival than anything else, including a literacy education, this is quite a startling contrast to the structure currently in place – which is virtually absent of any activity (introduced) supporting cultural education.

Sikerei fascinated by an image of the traditional outfit (penis gourd) worn by Indigenous men in the highlands of New Guinea

So over the coming weeks my time will primarily be given to making the necessary amendments and further continuations to the design of the Program, based of course upon the results found through the Baseline Survey data.

Whilst obviously there is still some work ahead in both these areas, I do feel the release of this project does grow near. More updates to come, thanks.

Although I did, rather prudently I thought, opt against carting the weight of a video camera and array of thought-to-be essential accessories back to the islands for the recent Baseline Survey activity; I did in fact manage – utilizing the advanced capabilities of the modern-day still – to capture a few moments during a ceremony given for the death of an elder (Panogru), which, as this story goes, I happen to feel are worth sharing.

You see, approximately three or so months after a death, as way of tradition, Sikerei (Shaman), who – among other things – possess an ability to communicate with the spirits of their ancestors, the land (sanitu sibara ka leleu), the sky (… manua), the ocean/rivers (… koat), and all things natural within, will gather the clan together in an Uma (clan longhouse). Where, after ensuring all items of relevant belongings (required to satisfy the eye of the spirits) are present and suitable offerings (plant, animal, and various personal) prepared, the Sikerei – through song, dance, music, and various passages of verbal scripture – will summon the spirits to join them in cleansing the body of the deceased and of course the Uma itself, where its spirit has since been present.

Finally, after three or four days of ceremonial ritual, the spirit is then released from the Uma and, together with the other spirits, able to move on to its place in the forest, sky, etc. An event that also concludes the grieving (termed ‘crying’) period.

Whilst the length of this period does vary, a white cloth material worn around the neck, or, for those closest (widows), above the head (Bukuet), clearly identifies those who are immersed. However I should note that – depending on the sex and age of the deceased – this insignia does have slight variations i.e. a blue cloth signifies the mourning of a child.

In brief, the Mentawai ceremonies, which are many (marriage, death, new born, new uma, new canoe, new kerei, illness, successful hunts, broken taboos, and so on), are in place primarily to appease the spirits – the Mentawai deities; ensuring that, as with any given member of the clan, they are to remain happy and at peace at all times, thus avoiding the probability of future illness or, in extreme cases, death.

Whilst obeying cultural taboo is, of course, first and foremost in achieving this – including the requisite of them sharing all food equally, it’s also required that, after a lengthy ritual justifying the need and importance for doing so, pig and/or chicken be sacrificed during ceremony. Which, together with items gifted to a particular (spiritual) space within the Uma (Bakkat katsaila), are among the important offerings gestured to please the spirits.

Aman Lepon, (centre), provider of the song used in the clip below, surak sabeu

Quite interestingly, during these traditional ceremonies, which can span anywhere from one day (minor healing) to over an entire month (Sikerei inaugurations), it’s not uncommon to see the spirits enter the body of those partaking, evoking a possessed like state (Gobok) – as seen in the clip below.

In conclusion, though, I’d like to mention that, despite what may be perceived for some as seemingly unconventional practice, this system of cultural belief (Arat Sabulungan), implemented by the forefathers of Mentawai and maintained over thousands of years, fundamentally, seeks to achieve a purpose no different to that of the many other variations established throughout time. Which, quite simply, is to ensure that, by sustaining a peaceful balance between the people and their natural environment, the safety and protection for their health and well-being will always remain… a system which, noted by their current and continued existence as such today, may hold some merit.

Briefly updating on the progress of the Mentawai Support Program, I’m extremely pleased to announce that, having just returned from the jungles of Mentawai, we’ve managed, together with close friend and philanthropist Matthew Hannon and the help of an incredible team of young enthusiastic Mentawaian’s, to successfully conduct and complete a Baseline Survey – an activity crucial to the development and subsequent sustainability of the Program.

Through this particular survey – conducted randomly throughout a community located in the inner-southern region of Siberut Island – we’ve been able to gather a comprehensive sample of wants, needs, behaviours, and attitudes pertaining primarily to the role culture may or may not play for the future of each individual, their family, and their people.

Unfortunately I’m unable to provide comment on the results at this stage, as the data has yet to be analyzed; however, I will mention that, through feedback and the excitement gestured via the community involved, the feeling has been inspiringly positive. I’ll have more to report on this soon though.

A big thanks to Matthew, Greg, Anastacia, Fran, Peter, Daniel, August, Hendri, Andi, Jepri, Rici, Elios, Aja, Marga, Asunta, Opi, Leni; and again to GLOBALQUEST and to all those who have given their Support.

Surak Sabeu.

Whilst pondering how best to encapsulate a brief update on the film, I found myself looking back over the various evolvements that have unfolded since my returning from Mentawai almost two years ago; and, in the end, decided that perhaps I’ll just begin there.

So, basically, at that stage, whilst I did foresee the importance in utilizing the development of this project to learn about the processes of filmmaking, I envisioned – after having neglected using this approach whilst being taught about literacy at school or, perhaps closer to reason, having yet to realize an ability or means to truly express how I feel – that, to ensure the film would achieve a desired standard, I’d piece together the story and, after developing it enough to portray a sense of why this experience had had such a profound impact on my life, use it to then lure the interest and talent of a professional script writer… believing that they could help me decipher an intelligible interpretation of the emotions felt and perspectives gained throughout this journey.

A stage, approximately one year ago, I had reached.

It was at this point though, after finalizing a draft of the film and making contact with two respected writers, that – contrary to what I’d previously considered the only possible option for my situation – to my surprise, I found myself contesting the practicality of this proposed strategy and, subsequently, believing that – for the purpose of my intention – this tactic may in fact be backward. I mean, really, how should I expect that a stranger, or anybody else for that matter, could truly understand and give accurate description to the depth of thought, feeling, and ways in which this experience did and has affected me, if I was unable to verbalize it myself?

So, now, a year on, and after a great deal of reflection, I’m pleased to report that a first draft of this new version has been completed; which, when comparatively measured against the time and fairly tentative divulgement applied to the previous, I see as being quite an exciting advancement. Despite this though, I’m unable to offer comment on how it’s been perceived by others just yet, as I’m still in the process of sourcing feedback. But nevertheless, I will say that, for me, personally, after having now discovered and developed through this project a true sense of expression, it is – for one of many other (not so selfish) reasons – why this film has already been a success.

Looking ahead, I’ll continue to make necessary improvements – such as cutting the films duration (currently at 120min) back to a length that’s slightly more (commercially) user friendly – and then, assisted by the direction gained through opinion and criticism of others, fine-tune and prepare a version for submission to the various avenues offered to advance it. However, for now, I’ll be taking a short break from staring at and thinking about the film and, instead, will be focusing some time again on the Mentawai Support Program.

Lastly though, I thought I’d share with you an early example of the proposed culling operation I mentioned above… showing you a scene, which, as such, due to it falling into the category of not having enough bearing on the stories progression to justify it’s place, has now been removed from the film. So, please, if you have the time, do take a moment to view this otherwise exiled compilation of visual stimuli.

More updates, soon.
Cheerio

Mindful that my updates here often transpire into excessively long-winded expositions – which, when considering the browsing pace of the greater community, are perhaps exhibited at the expense of engaging readers – as a reprieve for those who’ve been following along, please enjoy the simplicity of casting your eyes over a few images I feel are worth sharing…

A young Mentawai boy enjoying the freedom of the rainforest, his playground

Aman Masit Dere, a Mentawai Sikerei (shaman) decorated with colours of the rainforest

A Mentawai woman displaying traditional tattoo and sharpened teeth, rather happy

A Mentawai boy caring for his younger brother

And Grandmother, enjoying some tobacco

Had I ever imagined the scenario of my arriving unannounced on a remote island, where, knowing next to nothing of the language, culture, or lifestyle, a native people would welcome me in, treat me as one of their own and teach me the skills necessary to survive in their jungle habitat; I suspect I would have thought this the most selfless, compassionate, and inspiringly humane act of benevolence offered to me since my early years of dependency.

However, after having lived through this very experience, having had to rely solely on the faith in those around me, alone, in a world I knew nothing about, I came to understand that this behavior holds a far greater value than I could ever have perceived. This willingness to offer aid, comfort, and support, this belief in each other and in the community, is for the Indigenous people of Mentawai, life. It’s this simple form of conduct that in fact lies at the very core of the strength, courage, and happiness of their survival, and the safety and protection of their existence.

This is why, after being presented with an opportunity to exercise the influence which they’ve inspired and, in return, offer support to a people now learning the ways of the modern world, I sincerely hope that you and all those involved will find strength in knowing that we too are surrounded by family, friends, and a community who are willing to take the time and give support to others. A reality made evident by the overwhelmingly positive response to support the developments of the Mentawai Support Program where, together, with the generous contribution of GLOBALQUEST, for the months of May/June, we’ve managed to raise an incredible $12,798.90

To GLOBALQUEST and all those who donated, supported, helped, attended, or were involved in fundraising activities, masurak bagatta, thank you.

All June donations for the Mentawai Support Program have been collected and are to be presented to GLOBALQUEST next week. Some very exciting results, so do stay tuned! And in the meantime…

As we adapt our lives to the conveniences of modernity and particularly toward a reliance on the availability of information at the press of a button, are we considering the fact that through this advancement also arises an opportunity for a younger – technologically savvy – generation to be heard, to influence change, and to pave the way for our future?

A contemplative proposition, yes, but a theory which, for the most part, was the inspiration behind my excitement in accepting an invitation to speak with year three students at a Private School in Melbourne’s East, as an introduction to an interesting unit entitled ‘Exploration leads to discovery and new understanding’.

In attune with this topic, I spoke to the students about my motives for travel and the rewards I’d gained through doing so. I spoke, with great honour, of the Mentawai Indigenous people and culture; I spoke of the differences in lifestyle and how, by utilizing their natural resources, they’d supplement the basic conveniences we depend upon. I spoke of their infinite knowledge in natural medicine and the methods they use to prevent and treat illness. I spoke of their cultural beliefs, and the importance of ceremony, traditional song and dance. I spoke of how significant the role of a child is to their existence and how they treat them accordingly; I also spoke of the opportunities that have been introduced, including a school program providing children the ability to learn a literacy education similar to our own.

What I didn’t speak of though, but which actually excited me most, was the way in which these two communities – at seemingly opposite ends in stage of evolution, were unknowingly connecting with each other. For me, the greatest significance to this privilege lay, not just in the opportunity to expand the imagination of these students by giving insight to an alternate way of life, but in the realistic prospect that by imparting this knowledge on to these students, to our youth of today, and to us, the people of an experienced parent country who hold the key to the Mentawai communities right to equal opportunities, that perhaps someday their desire for a situation just like this will become a reality.

Now if you cast your mind back to a post HERE, you’ll recall the gratitude given to GLOBALQUEST for a proposed commitment to support the development of the Community Support Program; well, it’s now upon us, this opportunity for us to offer our support and guidance to an Indigenous people facing (unwilful) cultural displacement and subsequent loss of identity. The situation, which is incredibly unique, sees GLOBALQUEST, through the generosity of Coffey International Staff, contributing 200% for each dollar raised before the close of June, so in effect a donation of $20 will be the equivalent of a donation of $60!

If you do support the idea of Indigenous communities receiving rights similar to those of our own and are in a situation to give, please, do offer your support. We have one month remaining on GLOBALQUEST’s pledge, so please act now. All donations during this period – however large or small – will go a long way toward the success of this program. If you’re unable to donate, your support in sharing this opportunity with family, friends, communities, and others, is of equal value.

Together, as a people privileged with freedom of choice and access to a wealth of information, we can make a difference. Masurak Bagatta, thank you.

Please donate to:

MENTAWAI SUPPORT PROGRAM
BSB – 033624
ACC – 217006

*Those donating who don’t wish to remain anonymous, please drop me an email to confirm and advise if you’d like to receive details of the program’s progress.

It has been some time now since the previous post here, which – for a person who obsesses upon hastily relieving himself of the displeasureable guilt conduced by knowing that a very achievable task has yet to be tackled – this has proved somewhat burdensome.

To entertain you with a reason for this negligence though… basically, over the past few months, I’d somehow managed to regress back into a state of feeling… busy. A condition that – prior to this experience – I’d actually perceived as being a perfectly normal state of existence, which now, if not in moderation, I’d label as being quite unhealthy.

So what had aggravated this need to wage a war of attrition against my obviously weakening defences and which then culminated in an outbreak of self-imposed stress? …I wasn’t sure. Obviously there are a million things to do with producing a film project independently, but no more than the million I was aware of twelve months ago and perhaps the equivalent I’ll discover again in the months ensuing. I was confused.

In the end I decided to sit below a tree for a while and reflect on the situation at hand, which did prove a positive exercise, not only producing a potential solution, but also identifying the primary carrier. Giving me a face to target blame for reigniting the futile frustration of believing that there’s ‘just not enough time in the day’. And that face, of course, was none other than yours truly.

The findings of the aforementioned did reveal that, as suspected, the conflict hadn’t spawned through the sheer weight of work itself, but rather, through the continually expanding period of personal constraint. Being new to the game, I too, expected the film would have been completed and released by this point and I could be off once again enjoying the freedom of uncertainty; but as it goes, this isn’t the case.

So after submitting to the fact that this mental hindrance was existent and perhaps worsening, I decided – with having already experimented around the subject of my own productivity – to completely remove myself from this life for a week. Allowing my thoughts the uninhibited freedom of the wild.

As my mind now hands me the content for this letter of expression, refreshed, I do observe a lucidness noticeably different to that of the prior months and decide, in defence of my own defence, that I should probably offer thanks to the less opinionated sector of the brain for speaking up and signaling a hoisting of the white flag when a few months ago it was decided – by the overpowering painfully meticulous sector – that we were going to pull the entire story apart, rewrite the narrative, and restructure a more concise version before proceeding with looming discussions potentially holding the key for a shortcut to completion.

The reality is, yes, it has been a slow journey, but such is the pace of Mentawai life and the truth remains that, irrespective of all difficulties, however long it does take, I will continue to be at the mercy of the dominant one because over and above all else we do agree that it’s most important to get this right.

For those that do continue involvement and support throughout the journey, I’m sure you won’t be disappointed. Masurak bagatta.