HEADHUNTING TROPHY SKULLS DAVID HOWARD TRIBAL ART HEADHUNTING TROPHY SKULLS

Dayak headhunting is alive and well, even today in Indonesia,
even though in Sarawak, on the island of Borneo, a colonial dynasty attempted
to eradicate headhunting one hundred years before World War II. But there have
been serious outbreaks of inter-ethnic violence on the island of Kalimantan on
Borneo since 1997, involving the indigenous Dayak peoples and immigrants
from the island of Madura. In 2001, in the Central Kalimantan town of
Sampit, at least 500 Madurese were killed and up to 100,000 Madurese
were forced to flee. Some Madurese bodies were decapitated in a
ritual reminiscent of Dayak headhunting traditions.

Headhunting was practiced among Sumba people until early 20th century.
It was done in a large war parties, not in silence or secrecy like when
hunting wild animals. The human skulls collected were hung on
a "skull tree" that was erected in the center of village. As recently
as 1998, in Waikabubak, a major clash between clans resulted
in some people being decapitated.

As a practice, headhunting has been the subject of intense
discussion within the anthropological community as to its
possible social roles, functions, and motivations. Themes that
arise in anthropological writings about headhunting include
mortification of the rival, ritual violence, cosmological balance,
the display of manhood, cannibalism, prestige, and as a means
of securing the services of the victim as a slave in the afterlife.
Contemporary scholars generally agree that its primary function
was ceremonial and that it was part of the process of structuring,
reinforcing, and defending hierarchical relationships between
communities and individuals. Some experts theorize that the practice
stemmed from the belief that the head contained "soul matter"
or life force, which could be harnessed through its capture.

Italian anthropologist and explorer Elio Modigliani visited the
headhunting communities in South Nias (an island to the west of Sumatra)
in 1886, and produced an in depth study of their society and beliefs.
He found that the main purpose of headhunting was the belief that
by owning another person's skull, the victim would serve as a slave
of the owner for eternity in the afterlife, and thus human skulls
were a valuable commodity. Sporadic headhunting continued in
Nias island until very recent times, the last reported
incident dating from 1998.

Headhunting was practiced by many Austronesian people in
Southeast Asia and the Pacific Islands. Headhunting has at
one time or another existed among most of the peoples of Melanesia,
including New Guinea. In 1901, on Goaribari Island in the Gulf of Papua,
a missionary, Harry Dauncey, found 10,000 skulls in the island’s Long Houses.
In Southeast Asia, anthropological writings exist on the Murut, Ilongot, Iban,
Dayak, Berawan, Wana, and Mappurondo tribes. Among these groups,
headhunting was usually a ritual activity rather than an act of war or feuding
and involved the taking of a single head. Headhunting acted as a catalyst for
the cessation of personal and collective mourning for the community's dead.
Ideas of manhood were encompassed in the practice,
and the taken heads were prized.

The Dayak, from Borneo Island Indonesia, are feared for their ancient
tradition of headhunting practices. Among the Iban Dayak,
the origin of headhunting was believed to be one
of the mourning rules given to them by a spirit.

The Iban Dayak's "Ngayau" ritual headhunting

rules specify; the first time a warrior takes a head or
captures a prisoner, he must present that head or captive
to his superior to acknowledge his leadership.

In addition, the Dayak Ngayau headhunting regulations dictate;
if a warrior takes two heads or captives, one must be given to
his leader; the other is kept by the worrier
responsible for the kill or capture.

The Dayak believe in a "sacred jar," which is only to be opened by Dayak
warriors, who have obtained a human head, or can present a human head,
which was acquired in a fight; or by a warrior who has
returned from a sojourn into enemy territory.

The Asmat Tribe, from Irian Jaya Indonesia on the other hand,
collect and worship ancestor skulls to remember their deceased family members.
Each Asmat sub group decorate their skulls differently. The Asmat usually use
feathers, seeds and carved sea shell nose rings to decorate their skulls.

Headhunting was practiced in historic times in parts of Oceania,
South and Southeast Asia, West and Central Africa, and Mesoamerica,
as well as among certain tribes of the Celts, the West Germanic peoples,
the Norse and Scythians of ancient Europe. It occurred in Europe
until the early 20th century in the Balkan Peninsula and to the end
of the Middle Ages in Ireland and the Anglo-Scottish border regions.

THE IFUGAO TRIBE, FROM THE PHILIPPINES, PLACE HEADHUNTED
HUMAN TROPHY SKULLS OUTSIDE THEIR HUTS, AS WELL AS,
MOUNT THEM OVER THEIR HEARTHS INSIDE THEIR HOMES.

THE DAYAK, IFUGAO, AND NAGA HUMAN SKULLS ARE HEAD HUNTING TROPHIES.
THE ASMAT, VANUATU, AND PALAWAN HUMAN SKULLS ARE ALSO CONSIDERED
"ANCESTOR" SKULLS. THE DIFFERENCE IS; HEAD HUNTED SKULLS
ARE ACQUIRED FROM ENEMY VICTIMS!

ANCESTOR SKULLS ARE COLLECTED AND VENERATED TO REMEMBER
DECEASED FAMILY MEMBERS. THE IFUGAO COLLECT BONES OF DEAD
RELATIVES; WRAP THEM IN TRIBAL TEXTILES, AND STORE THEM IN THE
RAFTERS UNDER THEIR HUTS. HUMAN SKULLS AND SKULL CAPS FROM
NEPAL ARE RITUAL OFFERTORY VESSELS THAT ARE USED AS
DRINKING CUPS IN TIBETAN BUDDHIST CEREMONIES.