Cultural communities can be classified based on the Raja Ampat islands spread across large and small islands around it. The classification is as follows:

Waigeo Island.

Waigeo and surrounding islands inhabited by several tribes or sub-tribes are grouped into indigenous tribes and tribal settlers.

1. Tribe Wawiyai (Wauyai)

Wawiyai ethnic group is a group of tribes who inhabit the region north bay Kabui in South Waigeo. In the survey it is found that these tribe inhabits only one village namely Kampung Wawiyai. However, Wawiyai ethnic groups who has direct lineage with the history of Wawiyai inhabits island Friwen, called the Wawiyai Man mon.

2. Tribe Kawe

Kawe ethnic group is a group of natives who inhabit the region Waigeo west island Waigeo. The ethnic groups living in Kampung Salio, Selpele, Waisilip, and Bianci. Kampung Selpele and Salio still the dominant area with Kawe rate while Bianci and Waisilip already a heterogeneous villages and population, while Kawe is very little.

3. Tribe Laganyan

Laganyan ethnic groups is a native of the island Waigeo who inhabit three villages around the Gulf Mayalibit, namely Kampung Araway, Lopintol and BeO.

4. Tribe Ambel (-Waren)

Waigeo Island area is for customary tribal region of Ambel located in the east to the north and the north coast of the Gulf Mayalibit Waigeo Island. Villages, which are residential area of ​​many tribes are Kabilol, Go, Waifoi, Wairemak, Kalitoko, and Warsamdin (in the Gulf Mayalibit), Kabare and Kapadiri (in North Waigeo). Residents in the village at the mouth of the Gulf Warsamdin Mayalibit and Kampung Kabaré in North Waigeo has been mixed with a population of Biak tribe.

5. Tribe Biak

Biak tribal population is a population that migrated to Raja Ampat Islands and Noemfoor of Biak Island in the Gulf of Paradise (Gulf Geelvink), east of the Raja Ampat Islands. They migrated in some period of time in the history, starting from hongi shipping and payment of tribute to the Sultan of Tidore / Ternate.

Migration is expected to occur in the latter years of the end of the Dutch government (circa 1950s). Biak tribal population in general inhabit coastal areas and islands in Waigeo, ie all Ayau Islands (Kampung Dorekar, Yenkawir, Meosbekwan, Rutum and Reni), North Waigeo (Kampung Rauki, Bonsayor, Kabare, Andei, Asukweri, Boni, Warwanai , and Mnier), East Waigeo (Kampung Puper, Yenbekaki, Urbinasopen, Yensner), South Waigeo (Kampung Saonek, Saporkren, Yenbeser, Yenwaupnor, Sawingrai, Kapiksawar, Yenbuba, Yenbekwan, Sawandarek, Kurkapa, Arborek, Kabui).

In the region of West Waigeo, Biak tribal population inhabit villages like, Bianci, Mutus, Meos Manggara, Manyaifun, Safkabu and Fam in Kep. Fam. Also, Biak tribe spread to Gag Island. Biak tribal group is further divided into several sub-tribes, the Biak Beteu (Beser), Biak Wardo and Biak USBA.

1. Other Tribes

Other ethnic groups that historically have a relationship with Raja Ampat is a tribal group Tidore, Ternate, Seram and other tribes in Kep. Maluku. There is a group that migrated later, they are Bugis and Buton.

2. Tribe Batanta

These ethnic groups are thought to be a native of the island of Batanta. Batanta tribes inhabit the southern region, namely Kampung Wailebet Batanta Island and located in the Strait Yenanas Sagawin side by side to Salawati island.

3. Tribe Biak

The majority of the population in the north to the east of the island of Batanta is Biak tribe. The population of almost all the villages in this region use Biak language. Villages are Yensawai, Arefi, Amdui and partly Yenanas. Biak tribal groups in this Batanta called Biak Kafdaron. Historically, the Biak Kafdaron is a group that migrated to the island Batanta follow a trail ride legend Koreri (Mansar Manarmaker) from Biak Island to the west.

4. Other tribes

Other ethnic groups who live on the island of Batanta derived from the big island of New Guinea and the Moluccas, but the population is not much unless they are working on snails company and government officials.


1. Tribe Tepin

Tepin is the indigenous tribe who inhabits the north coast of Salawati. They inhabit the village Kalyam and Solol in Sagawin Strait. The language used is called Tepin language.

2. Parts Fiat, Domu, Waili and Butlih

There are indigenous tribal small group in Salawati, which inhabit the area of Samate, Kapatlap, Kalobo and Sakabu. The language used is the language Tepin with dialect variations in each tribe. Nonetheless, every tribe call their language according to their tribal name

3. Tribe Moi (Moi-Maya)

Moi tribal groups, often referred to as Maya or Moi Moi, inhabiting beach east Salawati predicted to migrate from the great plains west Bird’s Head, which is a tribal region Moi. It is very likely due to the eastern region Salawati is dealing directly with the plains of the Bird’s Head and is limited only by the Strait of Sele. The language used is the language Moi.

4. Other tribes

Other ethnic groups inhabiting Salawati are tribes such as ethnic immigrants Biak, Java, Ternate, Tidore, Tobelo, Seram, Bugis and Buton. They are scattered in villages in Salawati like Kalyam, Solol, Samate, Kapatlap, Kalobo and Sakabu.


1. Tribe Matbat

Matbat are an indigenous tribe in Misool Island, which was originally inhabited the mountainous area. They are expected to go down and make settlements in coastal areas during the reign of the Netherlands (1940-1950). Their livelihood is farming and gathering sago. But now there has been a shift in livelihood. They started to become fishermen although not as the main livelihood. Matbat ethnic groups can be found in the village of Salafen, Atkari, Lenmalas, Folley, Tomolol, Kapatcool, Aduwei, and Magey.

2. Tribe Misool

Misool ethnic group is a group of tribes who migrated to Misool Island about 100 years ago and is an ethnic group that has experienced ethnic mix so long to form an ethnic community with its own identity.

The group is thought to originate from Waigeo Island, which by some experts called by both the group and the Mayan language, but they also have experience with a mixture of ethnic groups such as the Maluku Islands Seram, Tobelo, Tidore and Ternate. It can be seen from the physical form of this tribal population, and also of the history of the tribe of Misool own. Matbat people call people from the tribe as Mat Lou Misool, which means ‘the beach’.

The language used is called the language of Misool. Villages in Misool island are Waigama, Lilinta, Fafanlap, Gamta, Yellu, Harapan Jaya, Jaya Enterprises. In general settlement Misool rate slightly greater than Matbat tribal villages and the population is also slightly more than the population of the township Matbat tribe.

3. Tribe Biga

Biga tribe is a group of tribes from Waigeo who migrated to Misool Island. These ethnic groups inhabit the village of Biga on the banks of the Biga, which means ‘place of sago’.

4. Tribe Biak

Biak tribe who inhabit several villages on the island of Biak Misool is the rate of sub-tribe of Biak Beteu (Beser). They inhabit the village of Rat Island, Solal, Wejim and Satukurano.

5. Other tribes

Other tribes who inhabit the islands of Misool are migrants from Seram, Tobelo, Ternate and Tidore. In addition, newcomers on the island is a resident of Buton, Bugis, Ambon, Java, and others.

Kofiau Island.

Kofiau District which consists of several islands are generally inhabited by residents of Biak tribe, sub tribe Biak Beteu (Beser). These tribes inhabit the village of Deer, Dibalal and Tolobi.






Language and culture are two integral elements, which can not be separated from the life of every person. Everyone, inevitably, was born in an environment of a particular language and culture. It is the same condition existing in Raja Ampay.

Every tribe in Raja Ampat tends to express their ethnic identity and language in accordance with the names of the ethnic groups. One example, every ethnic group tries to mention the language used by the tribal name, although on the other hand they claim that the language they use is also used in other villages or in other islands. This phenomenon is common. Each tribe has always tries to identify their existence to other groups so that their identity is also recognized and appreciated by other groups.

Tribal groups in Raja Ampat also always call their territories according to their own language. In Raja Ampat was found that a place, be it mountain, headlands, bays, islands and others, have different names depending on the ethnic groups living in the surrounding areas. One example is the naming of the islands in the region Waigeo. The name is written in the map and also used today by society in this region, derived from Biak language. However, the natives as Wawiyai people who have customary rights in the region of South Waigeo, calling the islands with its own name according to their language.

In Raja Ampat the situation is very interesting, look at the language and culture around the Gulf Mayalibit, Misool and Friwen Island. The inside of the Gulf Mayalibit inhabited by two ethnic groups namely Laganyan tribe in western and eastern Ambel tribes to the north. Laganyan people living in three villages namely Araway, BeO and Lopintol, while Ambel people inhabit villages like Kabilol, Go, Waifoi, Wairemak, Kalitoko and Warsamdin. These two tribes are linguistically and anthropologically different, even though they are geographically village not too far from each other. But this is a three villages Laganyan Islamic village, here there has been a cultural mix between Laganyan culture and Islam, especially regarding the values, norms, and habits of life. While Ambel ethnic groups are adherents of Christianity. Christian teaching has influenced the cultural elements Ambel especially mindset, values ​​and norms and habits. The same thing happened in Misool. The whole village Matbat rate still shows the characteristics of the original settlement of Papua as seen in Kampung Magey and Aduwei. While the majority of township Misool have characterized the settlement rate similar to the characteristics of the township outside Papua, as in the Moluccas and Sulawesi.

All the people of the tribe Misool are Muslim and has long left the majority of indigenous and tribal customs. While the majority Matbat are Christian and still maintain their customs. As already described, the language used by both adherents of different cultures, different also. All the people of the tribe Misool are using Misool language, and all the people Matbat are using Matbat language.

Raja Ampat is actually an archipelago, since Raja Ampat is composed of 640 islands. Matbat population on the other hand can use Misool language to communicate with their neighbors, but people can not use language Misool Matbat.

Biga people of the tribe also characterize patterns of settlement, livelihood and other lifestyle habits are the same as those Matbat, which is similar to the culture of Papua. Nonetheless, culture and Matbat Biga different in many respects. The second language is also very different tribes.

Community groups that inhabit the island Friwen, as already described, is an example of a situation in which the dominant culture, in this case the culture of Biak, affecting minority culture, culture Wawiyai. Friwen population is Wawiyai rate of descent Wawiyai Man mon. They have undergone a change in culture and language so that their culture is now dominated by the culture and language of Biak. These things happen in addition to the history of the tribe who are in Friwen Wawiyai, as well as economic factors and social. Which becomes very interesting is the village of Friwen is not too far from the village Wawiyai, the only village in the northern Gulf Wawiyai Kabui and is the origin of the village Wawiyai Friwen. But the people in the village Wawiyai still use the language fluently and maintain their culture very well.

Raja Ampat Doberai Eco Resort maintains and respects all the culture and languages in Raja Ampat. Raja Ampat Doberai Eco Resort mingles perfectly with all the ethnics in Raja Ampat. Raja Ampat Doberai Eco Resort also facilitates guests who are interested with the anthropology of Raja Ampat by bringing the guests to there islands.




Raja ampat

Raja Ampat region is a region that is very unique with a series of islands large and small, which greatly affects both the state of the language and its speakers as well as the cultural and social system that is embraced by the people in this region. In addition, this region is a border region between groups of languages ​​and cultures in the west, namely the language and culture in the Moluccas and groups of languages ​​and cultures in Papua.

With the geographical conditions, which is an archipelago and the most western part of the circuit island big island of New Guinea, Raja Ampat Islands into areas that are anthropological and linguistic is an area that gets the title of diversity (an area of ​​diversity). This diversity is very precise term used to describe the situation of culture and language is a blend of cultures and native languages ​​Raja Ampat with cultural and language brought by immigrants, both from other regions of Papua and outside Papua. This mix of cultures and languages ​​has happened since centuries ago.

Languages ​​deployment in Raja Ampat

From the survey conducted, Raja Ampat languages ​​can be grouped as follows:

  1. Language Ma’ya;

That the language used by the tribal community Wawiyai (Gulf Kabui), tribal Laganyan (Kampung Araway, BeO and Lopintol) and tribal Kawe (Kampung Selpele, Salio, Bianci and Waisilip). They use a language that consists of several dialects, namely dialect Wawiyai, Laganyan, and Kawe.

  1. Language Ambel (-Waren);

That the language used by the inhabitants of several villages in the eastern Gulf of Mayalibit, such Warsamdin, Kalitoko, Wairemak, Waifoi, Go, and Kabilol, and Kabaré and Kapadiri in North Waigeo.

  1. Language Batanta.

The language used by the people who inhabit the south Island Batanta, namely residents of Kampung Wailebet and Kampung Yenanas.

  1. Language Tepin.

The language used by the population in north eastwards Salawati, namely residents in Kampung Kalyam, Solol, Kapatlap, and Samate, with several dialects, namely, dialect Kalyam Solol, Kapatlap and Samate.

  1. Language Moi.

This language is the language used by the residents in Kampung Kalobo, Sakabu, and partly Kampung Samate. Moi language used in Salawati Moi is a dialect derived from the mainland west the Bird’s Head, which is directly adjacent to the Strait of Sele.

  1. Language Matbat.

Matbat term is the name given to identify resident and native language Misool Island. The original person called the Matbat Misool and their language is called the language Matbat. Residents who are native speakers of this Matbat spread in Kampung Salafen, Lenmalas, Atkari, Folley, Tomolol, Kapatcool, Aduwei, and Magey.

  1. Language Misool.

This title is given by the population speaking Misool Misool own. This Misool language different from the language Matbat. People who use this Misool language called as Matlou by the Matbat, which means the beach. People who use the language Misool Misool generally Muslim, scattered in Kampung Waigama, Fafanlap, Gamta, Lilinta, Yelu, Business Jaya, and Harapan Jaya. This language is also used by some Muslim villages in Salawati like Sailolo of Muslim villages, and Samate.

  1. Language Biga.

This language is one of the languages ​​of migration that is in the southeast of the island of Misool, which is used by the inhabitants of the village on the banks of the River Biga Biga (South East Misool District). Population and language is expected to migrate from Waigeo Island, from Kampung Kabilol, speaking Ambel. Researchers need to conduct further research to determine whether the language has similarities with language Biga Ambel.

  1. Biak language.

Biak language in Raja Ampat is a language that is migrating from the island of Biak and Noemfoor together with the spread of Biak to Raja Ampat. Biak language is divided into several dialects, namely Biak Beteu (Beser), Biak Wardo, Biak USBA, Biak Kafdaron, and Biak Noemfoor.

  1. Other Languages.

With the current population migration from the Maluku Islands and other western regions, then there are also several languages ​​spoken by migrants in Raja Ampat as the language of Ternate, Seram, Tobelo, Bugis, Buton, and Java. These languages ​​are minority languages ​​because speakers are not too much.

Lingua Franca in Raja Ampat

History shows that the Raja Ampat Biak and Malay language has long been used as a language of everyday communication among tribes in Raja Ampat, especially in the northern part of the Raja Ampat. Use of Biak language as the language of everyday communication (lingua franca) in this region is supported by the spread rate and Biak language dominant in coastal areas and islands of Waigeo Island in the north to Salawati and Kofiau in the south. While Malay Papua is the most common communication language used in every day activities in the Raja Ampat.

In the history of civilization in Raja Ampat, Papua Malay language plays a role not only as the language of instruction used at any time, but also to strengthen the relationship between all ethnic groups as well as the language of communication with other ethnic groups in the region outside the Raja Ampat. Until now the language is still used as a lingua franca, though Malay Papua very dominant compared to the Biak language.



tradisi pernikahan




Raja Ampat, is a very popular name for National and International tourists now days. Raja Ampat is so alluring to the extent it is able to steal the attention of many people. Paradise of marine tourism, especially for divers is a nickname for Raja Ampat.

We need to know in addition to the beauty of the natural marine life in Raja Ampat. Raja Ampat has a tradition for generations carried out by tribes living in the Raja Ampat Islands. This tradition can be said a major impact on the aquatic ecosystem in Raja Ampat.

Matbat tribes are tribes in Raja Ampat Islands that can be encountered in Kampung Magey, Lenmalas village, Kampung Salafen, Atkari village, Kampung Folley, Tomolol village, Kampung Kapatcool and Kampung Aduwei. Besides Tribe Matbat we also can find other tribes.

In Salawati island for example, there are Moi Tribe (Moi-Maya), Fiat Tribe, Tepin Tribe, Waili Tribe, Domu Tribe, and Butlih Tribe. In Waigeo Island there are Laganyan, Waiyai Tribe, Kawe Tribe, Ambel Tribe, Biak Tribe, and other tribes such as the Bugis and Buton.

They are tribes who live in Raja Ampat Islands making a deal to preserve the marine environment. In modern world now-days, environmental issues become official conversation and a serious problem for the world. But tribes in Raja Ampat have been reacting from long time ago. Because nature blesses them then they should also take care her.

There is a sort of an agreement in the form of local customs was known by the term Sasi or Samsom. Literally Samsom in Matbat Tribe language means a ban. Samsom tradition is a joint rule that prohibits people in one region within a particular time to do fishing. Samsom ritual held once a year during the period of six to seven months. This Samsom ritual led by community leaders called Mirinyo.

Implementation of ceremonies at the start when a Mirinyo chant addressed to the marine guard. Matbat tribes believe that the marine guard that gives fertility to the sea creatures so that the result will be abundant

Mantras recited at sunrise, Mirinyo standing in front of the village and overlooks the ocean and then stick the sign ban called Gasamsom. Signs prohibiting such as stem with leaves of laurel in the barbershop. Branches and branches left intact to hang Sababete offerings such as cigarettes, betel nut, tobacco, and strip2 red colored cloth. Mirinyo also plug two Gasamsom at the ends of the village and all of them overlooking the sea.

While that prohibition applies and any natives or immigrants forbidden to take marine products until Sasi or Samsom completed. And what happens for some one who breaks the rules? Before he was awarded a penalty in the form of whip and stocks, but now replaced by social jobs which are beneficial for society.

In the tradition of Samsom, they don’t need supervision done by official government, since this is the responsibility of all citizens. Any citizens who see the violation shall report to the indigenous leaders.

They believe when the time comes, will be marked by natural changes like the wind is no longer blowing hard, and then Samsom declared opened or finished. The timing of the end of Samson is in the morning before sunrise and all citizens facing the sea.

Custom head called the king, utters mantras to the guards, the sea dwellers, as well as deceased ancestors. The mantras contains express gratitude for protection during Samsom, thanks for fertility, as well as a request that the residents of the village not affected as long as they only collect seafood. Then Mirinyo blow Skin Triton (a type of clam shells) out loud as a sign Samsom period has ended.

On the first day of the opening Samsom residents who are still healthy and strong, men, women, children descend to the sea, they take the results of such marine shellfish, fish, and other marine creatures. In taking sea creatures, they also have rules like in the first day they are not allowed to take more than the limit specified waters of the coast. On the second day residents can take seafood in the next zone, which is a bit far from the coast. And on the third day, the citizens should take the results of the sea in distant waters.

Matbat tribe is very concerned with the preservation of the marine environment, in fact their main livelihood is farming and look for sago. Samsom tradition can be explained that Matbat Tribe has long-term outlook for uncertain climate change. For that they should be able to live in two worlds, as farmers and sailors as well.

It is a magical islands where the tribes are able to absorb modern knowledge systems, and at the same time also able to maintain a fast local customs or traditions. That’s where changes occur without having to leave their identity.

This traditional nature conservation system, called Sasi or Samsom, has contributed greatly to the preservation of nature in coral triangle at the heart of the wealth of the world’s reefs in Raja Ampat. With this tradition the existence of populations of marine life can be maintained and preserved. Local culture and knowledge of small villages in Raja Ampat Islands is worthwhile to be preserved.


Tribe Matbay with nature conservation system brings the preservation of marine environment. Now Biak Tribe brings a tradition for generations inherited from their ancestors, by pouring in every motion of their life in a song and feast.

Biak tribal believes that the center of life is party and song they call it Munara or Wor Biak. If some one is invited to take part in the festivities, dancing, and singing, he should come. The presence of an invitee in a Wor shows concern for others, strengthens unity, and also to feel what others feel.

The party is divided into two parts, Wor Sraw which means a small party, and Munara or Wor Veyeren means a big party. Munara or Wor word implies a party. There are 18 small party or Wor Sraw in Biak Tribe and 11 great party Munara or Wor Veyeren.

“Munara Isha vave Oser er mnu kako”. The spirit of togetherness, compassion, and a sense of belonging to the village shows that the estuary or Wor Biak is a way or a local wisdom Biak Tribe to answer all the obstacles in life.

That is why people believe Biak acts upon Wor ceremony will bring fortune and a blessing for the family and the surrounding community. If the system does not live the life and activity of Biak be paralyzed.


A small village stands on the edge of creeks Gonggo, that is Tomu village, one of the tribes living in the area of Sebyar Bintuni. The village is located in the northern part of the District of Aranday, Manokwari District. To reach the village one must take a boat in about 30 minutes.

According to the story from Sebyar Tribe, there is Mount Prophet, a sacred mountain. One day there was a flood spreading massively to their ​​forest and swamp. Every body fled by using bamboo raft to find a new place. In their search, the ancestor of Sebyar Tribe from Kosepa Clan met Nawarisa Clan who invited them to open new fields. This is the meaning of Tomu village, which is a meeting place.

There are about seven clan or tribe who live in the village Sebyar Tomu, namely Kosepa, Kaitam, Efum, Gegetu, Nawarisa, Henna, and Kinder. Seven clans are included in the sub-tribe Dambad. While there are 18 clans of Kembran Tribe they are: Tabyar, Urbon, Prophet, Iribaram, Bauw. Each clan has and recognizes their respective Land Rights.

If somebody is not the owner of the land, and taking sago in it, he shall notify the owner of the clan. If not he will be in customary law. However, there remains the woods along that can be used by the entire clan.

In Tomu each clan works together while taking sago, ceremonies, as well as taking care of the dead and make fishing groups and cooperatives. Likewise, when one of the family members who will be first requests a wedding, this cooperation will be more visible.



Kombay Tribe inhabits jungle of Papua in the area Citak Mitak, Mappi which is the border Yahukimo, Jaya Wijaya District, and the District Digoel.

Both Tribes are touted as the last in the stone age tribes that still exist in the world. But it does not mean that the tribe Kombay-Koroway doesn’t interact with the outside world. Many of them have built new settlements in Yaniruma, on the banks of the River Becking, Mu and Basma. There are also living in Mabul, riverside Eiladen and Khaiflambolup.

The Tribe still lives in the jungle. This now becomes a destination for tourists who want to learn to live being one with nature. Small township Kombay – Koroway is not like Kampung. The Tribe, Dania is known as Asmat. They built a unique tree house with a height of 10-30 meters from the ground.

The reason they build tree houses is to avoid from the beast, and also attacks from other tribes formerly. This house was built with an array of wood with rattan ties, and walls with bamboo slats also bark. And the roof of their house using sago leaves. To climb there is ladder straight up right made from logs.

At any given time the community gathers for a party named caterpillar Sago party. This feast serves to tie their brotherhood. This festival also serves to know the family tree and their off spring. Party is done in a long house. In this house they utter gratitude to God they believe that is Refaru God.

The party is conducted for every 5 – 10 years and last overnight. This party is an important event for the Tribe Kombay-Koroway. The party begins by toppling Sago trees. Then smeared with lard and bird on a tree root. While working they are singing and reciting mantras.

After approximately six weeks later it is the time to harvest. Sago worms as big as thumb is collected and taken home, sago wrapped in leaves and tied with rattan. At home sago are wrapped and tied to the center pole that stood in the middle of the party room.

It is no less important in the sago party is the sacrificial fire. The fire is ignited by a man of the family feast. This person is called “fire guard” since it was first turned on the fire and should not be extinguished. Fire is placed in the furnace in the house long, its position right next to the center pole. Only the keeper of the flame to be entered into, the success of Sago Worm Party lies in this important person.

When attending a party-koroway kombay decorate themselves with various accessories, necklaces, earrings made of animal feeding stuffs. After eating sago together, they also make food from sago for their pork, tubers and other plants that become the food of the kombay-koroway tribe. The party was held in order to guarantee survival rate. Far from disruption and disaster, in addition as a momentum returns the spirit of life.

For every tribe in Papua, land is always related to the environment in which they live. They set the time, area, and how the natural process set out in their customary governance. In addition, they also see the interaction among groups and people outside the group. Not only in a ceremony, but in daily life. Those who embrace and uphold the teachings of the ancestors believe fully that the universe needs to be maintained. As a gift and a trustee of the creator. In the end the prevailing culture system formed Papuans’ identity




pakaian tradisional


Raja Ampat cultural and arts in the field of handicrafts is significantly diverse. We can recognize the characteristic of native handicrafts of Raja Ampat from the color and motif. Common color used is the mixture of colors with high contrast such as dark red, dark yellow, light green and light blue. Ornaments motif that is often used in sculpture, carving and batik Raja Ampat is a special motif typical of Papua.

Of the various types of handicrafts in Raja Ampat, there are two types of craft that is in demand by both foreign and local tourists, namely:

  • Woven Hats typical from Arborek Village

This hat is made of a woven material. This rounded hat and often used by women to protect the face and body from sunlight during a trip to the beach. Making this hat is originally spearheaded by an old indigenous person from Arborek island. The hat now becomes a typical hat from Raja Ampat and becomes handicrafts from Raja Ampat produced in groups by mothers in Arborek Island.

  • Batik Papua.

Other crafts are much in demand by tourists who come to Raja Ampat is Batik Papua. In contrast with batik motifs and colors from java that often use natural colors and dark, batik Papua highly desirable because it uses motifs and bright colors typical of the coast. Batik with bright colors is highly recommended to use when you travel on the beach because it will add to the local ethnic element in your holiday photos.

In addition to the two above-mentioned types of craft, Raja Ampat Regency Government is now in full swing promoting other peoples handicrafts from Raja Ampat archipelago as one tourist attraction in Raja Ampat. Other types of handicrafts produced by the inhabitants of Raja Ampat are sculpture and craft accessories made from precious stones, roots and metals.


Raja Ampat as part of the province of West Papua on the island of Papua, it is rich of variety of cultural arts and music, dance and crafts typical of Papua are very exotic. Each tribe scattered in the Raja Ampat islands generally has a dance and traditionally practices themselves. General characteristics of the dance and music of Raja Ampat is a dance movement that generally shown with a vibrant and accompanied by percussion instruments typical Papua named Tifa, gong (mambokon) and drums (bakulu).

In addition to percussion instruments, stringed instruments such as guitars and wind instruments such as flutes and wind instruments of sea shells are also often used to accompany the dance. Some examples of dances that are often displayed in various ceremonies and reception are the Wor dance, Main Moun, Batpo Dance, dance and art Flute Tambour Yako.

Female dancer costumes used in a variety of typical dances from Raja Ampat usually use a mix of bright colors with high contrast such as red, dark yellow, light green and light blue. As for the male dancer costume generally is shirtless at the top and to cover the waist down normally use Papua typical costume that live in costal area is clothing from coir materials (fibers), woven coconut leaves or feathers and animal skins depending on the type of dance sung.

There are also men who perform using typical genitalia cover called koteka. Papua male and female dancers will perform complete with accessories and makeup distinctive and exotic that can only be encountered in the traditional art of the island of Papua.

Typical songs of Raja Ampat, Papua generally rhythmic carefree but like to have some kind of allure that washed away when we enjoy it. Generally, the songs sung with a mix of Papua vocals sound more than one person. It is wonderful to enjoy a sing is typical of Papua on the beach while relaxing or to accompany your trip in Raja Ampat.


Koteka is clothing to cover male genitalia in the culture of the majority indigenous population of New Guinea. Penis sheath made of leather gourds, Lagenaria siceraria. Content and old pumpkin seeds removed and dried skin.

Literally, this word means “clothing”, derived from the language of one of the tribes in Paniai. Most tribes call Holim Jayawijaya mountains or Horim. Not as common assumption, the size and shape of the penis sheath is not related to the status of the wearer. The size is usually related to user activity, going to work or ceremony. Many tribes there may be identified by the way they use the penis sheath. Short penis sheath used at work, and the length of the ornaments used in traditional ceremonies.

However, each tribe has a different form of penis sheath. Yali people, for example, like the shape of a pumpkin that long. While the Tiom usually wear two pumpkins. Over time, more and less popular penis sheath worn everyday. Koteka is prohibited to be worn in public transport and schools. If anything, penis sheath only for sale as souvenirs. In mountainous regions, such as Wamena, penis sheath is used. To take pictures with the wearer, tourists should spend several hundred thousand dollars.