DAYAK CHILD HEADHUNTING HUMAN TROPHY SKULL DAVID HOWARD TRIBAL ART DAYAK CHILD HEADHUNTING HUMAN TROPHY SKULL

Headhunting arises in some cultures from a belief in the existence
of a more or less material soul matter on which all life depends.
In the case of human beings, this soul matter is believed to be
particularly located in the head, and removal of the head is
believed to capture the soul matter within and add it to the
general stock of soul matter belonging to the community,
wherein it contributes to the fertility of the human population,
livestock, and crops. Headhunting has thus been associated
with ideas regarding the head as the seat of the soul, with some
forms of cannibalism in which the body or part of the body is
consumed in order to transfer the soul's matter from
the victim, and with phallic cults and fertility rites intended to
imbue the soil with productivity. It may thus develop into
human sacrifice, a practice that has been generally
associated with agricultural societies.

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 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 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.

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.

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 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.

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.