Origin story: Yamas Village
Narrated by: Mr. N. Owse
Translated by: Yufen A. Biakai
Sok was a prominent figure from Canir Village, one of the now-extinct settlements of the Kaimes group, formerly situated along the upper reaches of the Wumpok River, a tributary of the Fai River. In every deliberation concerning feasts or warfare, Sok consistently stood at the forefront to galvanize the spirits of the villagers. It was thus natural that all held him in profound esteem and deference.
It is related that, in days of old, the community of Canir was conducting a memorial feast for the spirits of the departed, known in the Asmat tongue as Jipai or Jipuy. According to custom, Sok went one day to the Jew (ancestral ceremonial house), adorning himself with the plumage of the white cockatoo, a traditional ornament of the Asmat people. Sok danced the Asmat hula-hula alone, chanting aloud, “My sons, daughters, and kinsfolk, how magnificent is the Fai River!” This utterance served as his way of imparting vigor to the people of the village.
Amidst the fervor of his dancing and encouragement, his wife arrived at the Jew and bid him accompany her to the forest to set a sero (fish trap). With a heavy heart, Sok took the sero and departed toward the Esyat stream, situated not far from the village. Yet, by cruel misfortune, as he attempted to set the trap, Sok became entangled and ensnared within his own sero. His wife sought to render aid, but her efforts were in vain. Sok drifted toward the middle of the river, momentarily resurfaced with the sero, and imparted a final instruction to his wife:
“Return to the village and make this calamity known to all the inhabitants. I am now in the hands of the Ndat Jumu, the spirit of the masks. In truth, the fault lies with you, for you dared beckon me out of the Jew amidst sacred chants and in the presence of the Ndat Jumu.” Having spoken these words, Sok was swept away by the current toward the mouth of the Jii River. There, Sok sank forever, becoming a dweller of the riverbed.
His wife returned to the village wailing until she reached the villagers. She recounted the event to all gathered. Bearing a sorrow mingled with vexation toward Sok's wife, the people hastened in great numbers to the mouth of the Jii River. Among the gathering, Sok's sons-in-law felt the greatest obligation toward their father-in-law's safety. They felled a tall mangrove trunk (Je) and planted it firmly in the river mouth to serve as a guide.
One by one, the sons-in-law plunged into the depths following the wooden pole, from the youngest to the eldest. The last son-in-law finally succeeded in finding Sok upon the riverbed, in an astonishing state. Why was this so?
It is said that the mangrove pole had been planted directly beside a dwelling on the riverbed. There, Sok was discovered joyously dancing within the house. As it transpired, the beings dwelling beneath the Jii River were likewise celebrating the Jipai feast. Though the son-in-law implored him to return home, Sok was unable to extricate himself from the dominion of the spirits. Ultimately, the son-in-law returned to the surface bearing Sok's final message:
“Relate to all the people of the village that which you have witnessed here. I shall remain forever an inhabitant of this realm. And above all, never treat the Ndat Jumu lightly.”
The son-in-law ascended by following the wooden pole until he emerged at the surface in a state of unconsciousness. Upon regaining his senses several minutes later, he recounted all the marvels he had witnessed and conveyed the message from Sok. Having heard this wondrous tale, they all returned to the village, lamenting Sok's passing throughout the day.
Note: For this reason, spirit masks are regarded as sacred objects possessing potent power and commanding profound reverence. Sok’s choice to depart from the Jew during a sacred ritual was deemed improper, as it disregarded sanctity and failed to show due deference to the spirits whose names are borne by the masks during the Jipai feast.
