She’s preparing cakes for her wedding. It might happen today.

More likely tomorrow, now. Or possibly the day after. She’s not concerned, though. It’s jungle time.

The Togutil people of Halmahera, North Maluku, use little of the houses the government built for them. That’s if they’ll live in them at all.

The other five around here are already cannibalized for firewood, like the church so ceremoniously inaugurated two decades ago and now succumbing to creepers and vines.

It’s partly the noise they hate: that battering of rain on a tin roof. It’s partly that when someone dies their culture dictates they tear the place down and move on.

Also, of course, whenever the government gives them land someone else might want to live on, more sophisticated families offer them a fraction of the market price to spend on palm wine and clove tobacco.

Her mother, though, and her big sister, a mother of five already, are using the house right now. No one knows where the groom is right now. It’s what they call in parts of Indonesia an MBA: a Marriage By Accident.

Will he come?

A war. But don’t worry. He likes her. He’s happy to be married.

Inside, in the dark, they’re working on the wedding gifts. Gorgeously patterned, crafted entirely from rattan, bamboo, palms…

There’s eight bamboo whisk brooms, hung ceremoniously on the wall. Four gorgeous woven sleeping mats, patterned in purple and green. Woven tongs, for handling grilled meat. Her trousseau?

They’re beautiful. She’ll take them with her?

They make an exchange. The family is bringing them a machine for grating coconut. These are their exchange. That and the cane syrup.

There is bottle after bottle of sugar cane syrup stashed. All of it hand-squeezed from cane foraged in the wild.

And the cakes! Oh my gosh, the cakes.

They can’t grow rice here. They need to buy it or barter for it, catch parrots and sell or trade them…

The cakes for the husband’s family sit in regal splendour in their woven holders, shaped for all the world like old amphorae. Solid creations, baked a while back and built, like a European wedding cake, to last.

What Biasri is working for, pounding and pounding with that heavy long mallet, are cakes for the guests. Rice flour and syrup. An aunt is grating coconut by hand, mountains of it… They’ll shape them by hand and fry them up like doughnuts.

The wedding won’t happen today, we hear, via the bush telegraph from a village three hours walk from here.

They set out today. Will be here tomorrow.

Biasri will be married then.

For the Togutil of Halmahera, unconstrained by telecommunications, paid work and all the demands that structure our Western lives, time is fluid.

We think the wedding will happen at 4pm.

Yes. They should be here by then.

By 4, they have not shown. A message comes back from the village. The groom’s family reached the village yesterday.

One of the groom’s family walked out to see the bride’s family early this morning, but everyone was gone, out in the jungle.

Or hiding? I speculate. Their preparations, perhaps, not quite complete, the papery woka palm decorations on the cake, cut in their frills and pirouettes like ribbon, not quite elaborate enough for the gift of the machine?

The messenger goes back. A time is fixed. Biasri’s big day will begin at 9am, with music welcoming her groom to the home she will be leaving for his village.

Her mother’s careworn face relaxes. She has broad, succulent features, with ripe lips, run a little to seed: an older, heavier version of her beautiful, nubile daughter.

The reason for her care, we only find out later.

By 8am the little river Waiya is like Piccadilly Circus, relatively speaking. Groups of barefoot guests pad silently upriver to the sleeping platform, take their places by the cooking fire, await the arrival of the groom.

They’ve brought instruments! Duk, little, four-string guitars. A kasteh: like a two string double bass with a square belly, yet played by plucking not bow.

The groom arrives, resplendent in his kampung finery, a new wedding T-shirt, neat dark shorts, grinning, like his groomsmen brothers, from ear to ear.

Biasri looks beautiful. Her short, russet-patterned dress might conceivably be new – she is going to live in a kampung, after all. It’s certainly clean. And it conceals her bump quite wonderfully.

The music begins.

Be careful with the palm wine. Don’t drink anything unless I give it to you.

Yes! How did you know?

The roughly distilled palm wine flows from plastic jerry cans. Communal plastic cups are passed around.

It burns the throat a little, an acrid, smokey taste, like home-brewed Mezcal. Even without the threat of wood alcohol poisoning and the pathologically early hour, it’s hard to imagine drinking much of it.

By 9.30am, the guests and family are well away, buzzing on palm wine and fried rice cakes, smoking thick cigarettes heavy with cloves, clustered on the sleeping platform or under the tarp the family have put up across the yard.

The sister of the bride is buzzing, dancing, her youngest on her hip, head bouncing in her sling. Other children watch shyly from the trees.

Folk have been taking their turn on the instruments, jamming democratically. Like so many people here, they’re natural musicians.

Then the music stops and the drums begin.

The family are notionally Christian, but priests, one feels, need not apply right now. The dance is clearly a very old one, its rituals very clear.

The groomsmen dance, one by one, parang and shield festooned in trails of part-withered woka palm and fresh leaves. No kasteh now, no duk.

Just the steady pounding beat of stick on metal jerry can and stones on slabs of metal salvaged from an abandoned truck. This family cannot afford gongs.

It’s an old Togutil war dance, with a message of peace. Bare feet pound the dank earth. Parang and shield judder above the head, trailing their jungle banners.

The groom’s father is high as a kite, and his rhythm’s fantastic. Throwing the ancient shapes, which vary from culture to culture here, his arm muscles glisten to perfection as he slashes imaginary trees to demonstrate his strength.

Out of the house, comes the bride’s mother. She too is dancing. Above her neat print shawl top and sarong, her face is alive.

Her burden?

No blades here.

She’s carrying tray of sweet rice patties, glutinous rice turned golden brown with cane syrup.

She dances towards him, with her cakes. He blocks her, with his parang and shield.

They are loving this moment, don’t want to let this go.

The audience are applauding, laughing too. The joy is intense.

She pushes the cakes towards him, right in his face. He blocks.

It’s a rhythm that reminds me, incongruously, of the way girls dance with their gay friends deep into the dawn in techno clubs in Berlin, London, NYC. (The nine-year-old? He finds it hilarious.)

And, finally, he takes a bite.

She has given her daughter away, conquered her with hospitality. They do not need to take her by force. The bride is coming freely to his home.

Biasri’s stepfather’s brother, a dour man from the jungle, is roaring his appreciation, wreathed in smiles.

There’s an edge on him, though. It looks like he could switch at any time.

I think we should go soon. The local guide is concerned there could be danger.

No.

They produce the wedding breakfast. We sit on the sleeping platform among the bride’s side, edged up to the groom’s party, nodding and smiling, speaking pidgin Indonesian with those who speak it.

It’s a banquet. A cornucopia of riches.

Riches produced, here in the Spice Islands where nutmeg grows wild, without the benefit of any flavouring but cane syrup. Not even salt.

Z and I share a bowl. They fill it up.

Five grey sticks of powdery dried sago which, even with Western dentition, is a challenge to break, let alone chew, though eminently gummable should you like the soapy taste.

Tiny pipefish smoked till all that remains once you peel away the shiny flecks of skin is whiskery bones and slivers of imperfectly gutted flesh. Three different types of rice.

I don’t know whether they’ve used the sugar we brought, though the clove tobacco’s going down a treat.

I do know that, in culinary terms, I’ll be taking this one for the team.

It’s very kind of them. Do we really need to eat all this?

No, no. Just eat enough.

The sago goes down more easily than the fish. Z has some rice.

All of a sudden, a gale of laughter quite literally rocks the platform. Everyone is howling, beating hands on legs, like a 1920s cinema audience at a knockabout comedy. Not just the bride’s family. Groom’s side, too.

What happened?

He asked for more food.

The matron of honour, her responsibilities relieved, is seventeen sheets to the wind or more. She takes up an unscheduled, gender-inappropriate war dance, waving the shield and parang, beckoning the groom’s brothers to dance with her.

She’s a good dancer, as wedding dancers go. And, hell, why shouldn’t she have her turn in the limelight, play the man for a while? In many cultures here on Halmahera, everyone can dance.

She throws her arms around me. I, using our guide’s camera, am to be wedding photographer. First him. Then her. Then these two. And them again.

Well, here’s a job opportunity for me, sweetheart.

I could move to the jungle and become photographer at Togutil weddings. What do you think?

The mother’s face is now relaxed. It’s good to see. She’s a kind woman. A big heart. Which makes it all the more shocking when we hear about her son.

We just heard about Romi.

There were a lot of police. They came, fifteen of them, with guns. People were scared of the guns. They gave him up.

Christ, I think. No wonder she looks so, well, so defeated… Some of the Togutil in the forest had never heard of police, or law.

The groom’s party regroup. They process, ceremoniously, bearing the coconut grater on its little platform, garlanded in papery woka and fresh leaves.

More palm wine is drunk. More photos taken.

I extricate myself from the embraces of the sister, who’s bidding fair to make us Best Friends Forever, we collect the guides who’ve been guarding our belongings, and we paddle our way up the rocky riverbed.

Our destination? The bare earth hilltop where old Luobo sits in his loincloth like an Indian sage, playing music of his own devising on his little violin, and waiting for the call of his jinn.

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When parties of twenty or thirty men from the villages on the coast, with their brushed-sand streets and corrugated iron mosques, would head upriver, panning for gold, like the San Francisco 49ers.

These guys? Well, they weren’t local, or they wouldn’t have made the mistake they made. Because to the Togutil people who still hunt and gather in the forest here, their dogs are almost as important as their children.

When other Togutil go to visit Togutil, they never bring their dogs. If they fought, there’d be trouble. Big trouble…

Dogs hunt down deer and wild boar. They guard both home and children. They breed unfettered and hoover up a diet of scraps: banana leaves thin and yellow from bamboo cooking, cassava peelings, the guts of animals they have helped to catch…

But they’re more than that. They’re part of the family. Far more than the scarlet parrots which adorn many a Togutil home.

But these seven guys didn’t know that. They were from Sulawesi, the big K to Halmahera’s little K, the sprawling island to the west, the nation’s mining capital. And they were here to make their fortune, not bother with the primitives.

In the Togutil norm, the code of the people, killing a dog, like shitting in a river, can be punishable with death.

So Gala-gala and Goyo-Goyo didn’t wait.

In the north of Sulawesi, folk will eat anything. Two legs, four legs, six legs, no legs: from bats to snakes to lizards, they’ll guzzle without a qualm.

And, yes, dogs too. (They call it RW back there.)

The brothers, Gala-gala and Goyo-goyo, nomadic Togutil, more hunters than gatherers, terrified even the folk around them.

Very tall and immensely strong, in muscles and, at least as importantly, magic, they’d approach strangers with a display that probably predates the war dances here: slashing down trees with their parangs, leaping higher and higher to cut the highest branches, making great leaps horizontally too.

The trick? Jump higher than them. Jump further than them. Cut more than them. And then, just then, they won’t come and kill you in the night.

They’d built little bamboo and fanpalm lean-tos as an overnight shelter, not far from where the treasure-hunters were panning the river for ingots. And when the dog came to the miners, begging for scraps, they were away in the forest, hunting.

Being from the north, the miners, well, they didn’t miss the opportunity.

They killed the dog.

They butchered it.

Then they ate it.

In the Togutil norm, the code of the people, killing a dog, like shitting in a river, can be punishable with death.

So Gala-gala and Goyo-Goyo didn’t wait.

In fact, they couldn’t wait.

They were in that white heat of rage which people unused to the kind of every-day accommodations one makes in towns, cities, even villages, let alone this grotesque provocation, unfamiliar with any law other than the norm, slip into from utter calm in less time than it takes a toddler to throw a tantrum.

They came to them. Right there, in the broad daylight. In their bark-leather loincloths and magic rattan bands, with spears, bows, arrows and parangs.

And they massacred them. Just the two brothers.

They killed all seven men.

They learnt for the first time about both guns and the rule of national law when armed police came out in force to track them down.

Now, the nation of Indonesia is a patchwork of islands, stitched together from the old Dutch possessions. There are plenty of islands where the Dutch never ventured to enforce any law at all.

As, in fact, with much of Halmahera, an island larger than all Hawaii State, where nineteen separate cultures nestle in its crumpled innards and along its rocky coasts.

So in the badlands, tribal norms still function. And the national courts look leniently on folk who knew neither national law nor nation.

One example? In the code of the Tobaru tribe of Western Halmahera, the sultan of Ternate’s soldiers since time immemorial, the punishment for adultery is for the cheated partner to kill both the straying partner and their friend.

So when a woman caught her husband and his girlfriend in the act, and hacked them to death with a machete, she served six months.

Gala-gala and Goyo-goyo?

They learnt for the first time about both guns and the rule of national law when armed police came out in force to track them down.

They served six years, in Ternate prison, in the city, on the little island.

Long enough for Gala-gala, at least, to learn that slaughter isn’t necessarily wise.

Goyo-goyo?

To this day, nobody knows why, though one of their teenage sons watched the whole thing from hiding. The best guess is they broke the norm. Anywise. He killed them, Gala-gala did.

Not a good learner.

There was a Togutil couple, in Buli, where the mining is. To this day, nobody knows why, though one of their teenage sons watched the whole thing from hiding.

The best guess is they broke the norm.

Anywise. He killed them, Gala-gala did. Both of them.

The son?

Well. It’s not easy to take vengeance on a man like Gala-gala. Not with his physical prowess and powerful magic. Not on a man who has already killed nine people: seven of them healthy, well-armed men.

But when some folk from a timber company asked him to guide them in the forest, the son (his name, they say, is Matthius) asked his brother to come too. And between them, they formulated a kind of plan.

Gala-gala, you see, didn’t know them.

Though they knew him. Everybody did.

They found him, in the forest. They hired him, as a porter.

Offered him sugar and clove tobacco to carry a heavy – very heavy – sack of rice.

And bided their time in quiet terror, waiting for a chance, as they tread, barefoot, with the timber company officials in their jungle gear, along the forest’s narrow trails and river beds.

Then they see their opportunity. A big, heavy tree trunk blocks the way. Gala-gala, burdened with his large and heavy sack of rice, will have to bend down extra-low to get under it.

He bends. They scramble over the top. Commando-style, like lightning.

And as he emerges, bent more than double under his burden, they slit his throat. Just like you’d kill a chicken.

And here, in that fine mist of arterial blood, Gala-gala’s story, were this not Halmahera, would have ended.

He started walking. Like something else, though. Not entirely human. Both more than and less than human. So they killed him again.

But no.

He opened his eyes.

He stood up.

He started walking. Like something else, though. Not entirely human. Both more than and less than human.

So they killed him again.

And this time they did it properly. They cut off his hands and legs, and put them in the river to float away.

Without his limbs, Gala-gala’s corpse, or whatever it was, stayed dead.

The timber company guys?

Well, when the brothers came clean and told the story of what had happened to their porter, they decided that some things are best left alone. The forest was a safer place for them. And, y’know, no police report, no crime.

They turned, as one might, a blind eye. And, as one might not, carried on their explorations with the avenging brothers.

And when the large, strong, well-muscled leg came floating down the river, not yet too grey nor bloated, barely nibbled, he recognized it at once.

Meanwhile, down the river, one of Gala-gala’s brothers was fishing.

And when the large, strong, well-muscled leg came floating down the river, not yet too grey nor bloated, barely nibbled, he recognized it at once.

There was, of course, no question in his mind, or anybody’s, who would have done the deed. (The seven miners? Well, they were from Sulawesi.)

Fortunately, he didn’t know the brothers by sight.

So when he comes to Matthius, he explains that he’s looking for Matthius. Matthius thinks on his feet and denies he’s ever met himself.

“But he’s a strong man,” he says. “Very big, very powerful magic. Can jump very, very high, leap very, very far… Strong magic. Not a man you want to fight with…”

The brother hears this. And, since they killed the mighty Gala-gala, he figures it might be true.

So he runs to Goyo-Goyo, now living peaceably in a village, resettled, as one might say, successfully into a community. Says, we have to kill the brothers.

And Goyo-goyo?

To his eternal credit, he puts the brakes on. Stops the cycle.

He tells his brother about police and guns, about courts and prison, a world with not only walls but bars, a place where you cannot see the sky, a place in the city, a world away from here. They put you there, he says, and you cannot get out.

They think again. They let it lie. And, right now, at least, they live in peace.

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The post One Man and His Dog: Death of a Serial Killer appeared first on EscapeArtistes.