On Kiwai, the large island at the mouth of the Fly River, initiation was marked by the display of naturalistic, almost life-size figures of ancestral men and women. Their heads were virtually identical with the masks made on Saibai Island in the Torres Strait. Small pendant figures from Kiwai were, however, extremely stylized and flat and were covered with a chevron pattern. Much the same facial design was used on canoe splashboards. Large figures were also carved on the coast along the river in a distinctive style in which faces have squared-off jaws. This style of face was repeated on the shafts of the great numbers of arrows made for trade.

The Marind-anim

The people of the coast and hinterland areas of New Guinea northwest of the Torres Strait and east of Frederik Hendrik Island (Yos Sudarso Island), in what is now the Indonesian province of Papua, included the large tribe of the Marind-anim. Their material culture was limited, except in one respect: the ephemeral art produced for the celebrations of their initiatory cults. The most elaborate performances of the three main cults were held by groups living along the coast.

The central figures of Marind myth are the dema; these were considered not only the ancestors of the present clans but also the creators of all the elements of the world. The dema were represented at initiations, which could take from several days to many months to perform, by costumed men and by effigies. The costumes were, if not naturalistic, highly allusive accumulations of objects that recalled the dema and their creations. The wearer’s basic disguise was a fibre costume. He carried on his back or head at least one large effigy carved in softwood; the effigy was partially painted, but it was mainly decorated with white, red, and blue seeds. The costume was also hung with flat semiabstract panels covered with seeds. Small masks and feather headdresses completed the assembly.

This complexity of style did not carry over into Marind sculpture, which was simple, sometimes crude. The largest works were tall posts with animals and geometric designs carved in high relief; these were used for temporary feast houses. Sometimes large posts, with upright winglike projections on either side, were erected as grave markers. These may be akin to carved forked posts on which the Marind hung head-hunting trophies.

The southwestern coast

The two main groups living on the southwestern coast of New Guinea between the Vogelkop Peninsula (Jazirah Doberai) and Frederik Hendrik Island are the Mimika (Kamoro) to the west and the Asmat to the east. Their styles have much in common.

Carving was the major art among the Mimika and was usually closely associated with initiatory and other rituals. Human figures were the primary subject. They were typically depicted standing with slender limbs. The legs were usually slightly flexed; the hands were held at chest level or under the chin, and the head was a short cylinder with minuscule features. Incised designs were used to decorate the figures, but the repertoire of patterns was limited. The most important design element was a pointed oval, representing the navel, a symbol of birth and, by extension, of life itself.

The largest works of the Mimika are tall poles carved as funerary memorials. These generally consist of a vertical series of figures, with the uppermost figure holding a large triangular panel that projects outward and is carved with the standard designs in openwork. Larger-than-life-size figures of pregnant women used in rites devoted to increasing human fertility were usually displayed at the ceremonial house during a ritual celebrating the creation of the cosmos.

Canoe prows, hand drums, boards, and other objects were decorated with openwork or low-relief carving for ceremonial purposes. Masks were not carved but were made of netting. They were usually conical or hoodlike and sometimes had wooden eyes attached but were generally featureless. The netting section was attached to cane epaulets and bands around the chest. Painting and the decoration of domestic objects were relatively uncommon among the Mimika.

Asmat art, including the art of some neighbouring groups, presents a similar, but somewhat richer, picture. Four style areas can be distinguished, two on the coast (northwest and central) and two inland, with many local variations. During the 20th century an increasing naturalism has affected figure sculpture, particularly among the central Asmat; size, too, has tended to increase. Sculpture is the primary art form; indeed, it has a mythical character in that humanity itself is said to derive from carvings made by a creator hero. Most carvings are made in conjunction with a cycle of feast-ceremonials held in a set sequence. Painting is unknown except on carvings, where white tends to predominate, with some red and black. Seeds of various colours are used decoratively, particularly on the skulls preserved by these cannibalistic headhunters.

The central Asmat are known for their large memorial poles, called mbis or bisj. The poles are similar in design to those of the Mimika. The openwork carvings on the triangular projections incorporate crescent shapes, S-shapes, stylized hands, birds’ heads, and other symbols of head-hunting. The figures on the poles represent or commemorate clan members who were killed by enemy tribes. Smaller versions of the poles were used in the interiors of the ceremonial houses as supports for crossbeams. The poles have a symbolic relationship to canoes and sometimes stand on a canoe-shaped base. Canoe prows were often decorated with large carved figures and head-hunting motifs similar to those on the bisj poles. Head-hunting symbols were also frequently carved onto the sides of canoes and onto memorial carvings in the form of stylized crocodiles. Wooden war shields in the central Asmat area are rectangular in shape, with a small phallic projection at the top. The front surface is carved with a bold design of crescent shapes, outlined in low relief by narrow bands.

In contrast, the shields of the northwestern Asmat are rounded at the ends, with a human face, or sometimes an openwork human figure, carved at the top. The front is carved with a vertical row of symbols (usually flying foxes), and the field is densely covered with small subsidiary designs. The largest works by the northwestern Asmat are enormous “soul ships” displayed at initiations. They follow the general form of canoes, except that they do not have bottoms. They do have elaborate prow and stern carvings, and a number of carved figures representing water spirits sit in the body of the canoe.

Asmat masks, like those of the Mimika, are woven. They often feature wooden eyepieces or are crowned with a flat wood silhouette of a tortoise. They cover not merely the head and shoulders but also much of the torso. The rest of the body is screened with a bushy mass of fibre strips. The masks were particularly used in a ceremony to expel spirits of the dead from the village.

Carving in the inland areas was restricted; it was used for the ornamentation of spears and digging sticks but was prominent only on shields. The designs are more geometric but are otherwise similar to those of the central Asmat.