Hamer

Beschrijvingskaart:<BR> Van bruinzwart hout, bestaande uit een blad met steel en een dwars stuk, schuin door het blad gestoken. Blad eivormig aan weerszijden met ingesneden halve manen, handvat cylindrisch met verdikking.<BR> Wordt gebruikt voor het aankloppen van vlechtwerk.<BR> <BR> The hammer-like tools serves to tap down the rattan bands round the conical end of an adze haft, in order to tighten the grip on the blade. Surface decoration in the traditional style is seen on many of them.<BR> Almost all artefacts in the Sentani region were adorned with engravings, paintings or burned with figurative and geometrical designs, often interlocking spiral ornaments (referred to as fouw). These decorations are labelled as homo, a term that can be translated as ‘’writing’’ and refers both to sculpting and painting. In addition to aesthetically enhancing artefacts, homo give information about the person, family, and village who owned the object. Specific designs were used by particular groups of people and passed on from one generation to another. Each family or clan had its own designs that were kept. In addition, political alliances between villages were visualised by the use of specific designs. Designs and ornaments have mythological origins. This is suggested by local narratives in which decorations often figure in relation to spirits and ancestors. The clans used to hold control over the reproduction of the animal’s images.

Hamer

Beschrijvingskaart:<BR> Van bruinzwart hout, bestaande uit een blad met steel en een dwars stuk, schuin door het blad gestoken. Blad eivormig aan weerszijden met ingesneden halve manen, handvat cylindrisch met verdikking.<BR> Wordt gebruikt voor het aankloppen van vlechtwerk.<BR> <BR> The hammer-like tools serves to tap down the rattan bands round the conical end of an adze haft, in order to tighten the grip on the blade. Surface decoration in the traditional style is seen on many of them.<BR> Almost all artefacts in the Sentani region were adorned with engravings, paintings or burned with figurative and geometrical designs, often interlocking spiral ornaments (referred to as fouw). These decorations are labelled as homo, a term that can be translated as ‘’writing’’ and refers both to sculpting and painting. In addition to aesthetically enhancing artefacts, homo give information about the person, family, and village who owned the object. Specific designs were used by particular groups of people and passed on from one generation to another. Each family or clan had its own designs that were kept. In addition, political alliances between villages were visualised by the use of specific designs. Designs and ornaments have mythological origins. This is suggested by local narratives in which decorations often figure in relation to spirits and ancestors. The clans used to hold control over the reproduction of the animal’s images.