Kebudayaan Malin anim di Merauke, Papua", lebih ditekankan pada analisa simbol kekuasaan. Unsur karona mempengaruhi timbulnya berbagai aktivitas adat dalam kehidupan orang Malin anim dan menjadikan karona sebagai obyek yang panting. Orang Malin anim berdasarkan aliran pemujaaan Ezam, Zozom, Ima, dan Mayo mendukung karona sebagai simbol kekuasaan yang didukung oleh seperangkat hubungan relasi-relasi kekuasaan yakni: (1) relasi kekuasaan berdasarkan keyakinan (Ezam, Zozom, Ima, Mayo) terpusat pada : (a) keyakinan pada Alawi, Afli, Azz, Anep, Demo, Torem; (b) Animha (manusia sejati); dan (c) Ritus Alngi-Alngi. (2) Berkaitan dengan relasi kekuasaan dalam struktur sosial, terpusat pada: (a) Subordinasi wanita; (b) kekuasaan benahor anem, mitawal boon anem, dan pakas anem, dan (c) Yemesrau Data yang diperlukan, dihimpun melalui suatu penelitian lapangan dengan menggunakan metode pengamatan terlibat dan wawancara secara mendalam.Hasil yang diharapkan dari penelitian ini berupa pelukisan mendalam tentang adat kebiasaan, pranata yang mengatur karona sebagai simbol kekuasaan yang berhubungan dengan makna ilahi (Mahi kalau), sakral (Aman), perkasa (Mahi Kasis), kekuasaan (Mahi Kalau), kekuatan (Kasis), penyeinbuh (Mahi Mboa), penyubur (Mahi), dan pembunuh (Mahi Lavay) yang diaplikasikan dalam kehidupan orang Malin anim. Sedangkan analisa penulisan dengan menggunakan pendekatan empirik kualitatif Adapun kesimpulan teoritisnya yaitu bahwa Karona simbol kekunsaan.The dissertation under the title of: ?THE SYMBOL OF POWER: Karono in Malin Anim Culture in Merauke, Papua", has more emphasis to the symbol of power analysis. The karono element has influenced the arising of various traditional activities in the life of Malin anim people and making karono as an important obyect. The Malin anim people based on the stream of workshipping Ezam, Zozom, Imo, and Mayo have supported karona as the symbol of power as well as supported by a set of interconnected relationships with the power, namely: (1) power relationship based on faith (Ezam, Zozom, Imo, Mayo) which is concentrated in: (a) faith in Alawi, Aili, Azz, Anep, Demo, Totem; (b) Animha (genuine human being); and (c) Alngi-Alngi ritual. Relating to the power relationship in social structure, it is concentrated in: (a) women subordination; (b) the power of benahor anem, mitawal boon anem and palms anem, and (c) yemesrov. The required data is collected through a field research by applying the method of involved observation and in-depth interview.

The result as expected from this research in the form of in-depth description on traditional customs, protocol which regulates karona as the symbol of power as associated with the meaning of divinity (mohi kolau), sacral (amun), might (mahf kosis), power (mahi kalau), strength (kasis), healer (mahi mboa), fertilizer (mahr), and killer (mahi lavay) as applied in the life of Malin anim people. Whereas the analysis on the writing is conducted by applying qualitative empirical approach. As for its theoretical conclusion, namely that of karona as the symbol of power.