Gender equality: Women must not be victims of a zero sum game

LIFE is a series of cycles.  The mitosis, the circadian cycle, the menstruation cycle, gestation, and the big one that encompasses them all is the life cycle – birth, senescence and death.

This is as nature intended; that we successfully pass on our genes.

Humans have developed habits to give our genes the best chance of survival. These habits become culture; culture, both good and bad becomes a way of life and children are immersed in it from birth.

The women used to be a revered gender because she was the garden that grew the tribe. Sex was just a holy dance for procreation.

She struggled for monogamy as a way of ensuring her investment for a better future is secured. He hunted while she nurtured the future generation. The man and the woman complemented each other.

But the circumstances that has shaped our genes and culture has changed. We are not living tribal lives anymore.

Gone are the days of wild animals and caves and the unknown. The woman does not need a protector anymore.

In the context of evolution, indeed, the world as a whole, has evolved to be a woman’s world.

In the safety and security of this era, the woman is given opportunities to reinvent herself. This is because she has time – time she did not have in the past being involved with child rearing.

Today, she is encouraged to get an education and a job and become independent before considering marriage and children. She is encouraged to take on more male roles.

The life code of humans, however, has not changed at the same rate as the passing circumstances. The DNA from our forefathers is still swirling in our life blood: that man is built for hunting and protecting and leadership while woman is crafted for nurturing and supporting her man and family.

Even if she can now pay for what she wants with money, her dilemma is that she is still bound to her culture and her DNA.

Though liberated through education, yet not expunged from her duties; though liberated from gender restrictive ideologies, yet not free from the gender specific instructions in here genes.

It is in the woman to want to submit, to serve and to follow the lead of a man, but the catch: the man has to lead.

While giving more opportunities for woman to grow, the world seems to have assumed that man needs no adjustment and are doing just fine.  How wrong can we get?

In the absence of leadership by man, including leadership on women’s issues, she is getting restless and frustrated. It seems the harder she pushes for equality, the force of domination coming back is equally hard.

There has been increased injustice against woman perpetrated by man. Some of these include using woman as scapegoats in sorcery and witchcraft cases, polygamy, sexual assaults and using girls as a tribal bargaining chip.

Even the government seems powerless to stop violence and injustice against women.

The increased domination of women seems to be a signal that the opposite gender needs attention.  As a race, the male species have been neglected more than the female.

While she has programs for empowerment, he is expected to lead by instinct.  But boys also need to be interned into the ways of life.

With the loss of the ‘hausman’ (traditional men’s house – source of cultural heritage and instruction) and extended kin, the man has lost the training and initiation rites that signify that a boy has now become a man with a man’s responsibilities.

This loss of purpose has not been replaced adequately in a way that lacks equivalence to that which is happening with the women.

To empower and accept the changing identity of woman, therefore, is a societal issue. It is an issue that cannot be tackled by any one gender.

Because the disruption of the power balance signifies one winner and one loser, but life intended a complementary balance.

And action must be taken soon.

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Battle of the sexes is a zero sum game.

“To empower and accept the changing identity of woman is a societal issue. It is an issue that cannot be tackled by any one gender. Because the disruption of the power balance  between men and women signifies one winner and one loser, but life intended a complementary balance. ”  T.Zeriga-Alone

Read more here:  http://asopa.typepad.com/asopa_people/2017/01/gender-equality-women-must-not-be-victims-of-a-zero-sum-game.html

What does the future hold for our culture?

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A singsing group from the Morobe South Coast.

 

When I was growing up in the late 70s and early 80s, culture was still in the domain of adults.  Adults were the rightful custodians of  societal values and norms, ceremonies and even singsings.

Adults sang and danced, while the uninitiated watched and learnt. Adults were responsible for securing an authentic future by deliberately imparting this knowledge to the next generation through initiation rites that sometimes lasted up to a few years.

These days however, singsings are but entertainment provided by children. Children beat the drums, children chant the magic words. Children, lead the songs. And these are children, uninitiated, and most often, too young to even understand what they are doing.

It can be argued that, involving children  is a way of keeping culture alive.  What about the values associated with culture? Are we also teaching children the nuances of our culture such as respect, honor, integrity or  are we just teaching them to entertain?

It is a dilemma for the fathers. How much can one impart to children in a matter of six weeks, except how to beat the kundu and how to shake those hips and make the grass skirt jump. How much culture can one impart when in any one location, there may be just 1 or 2 adults – initiated in the ways of old – who represents any one culture is this big melting pot of 800+ cultures. What can they teach in the absence of support from tribal kinsfolk.

When the true meaning of culture is lost, we also lose authenticity.  There is no restriction, no taboo, no meaning, no honor bestowed to rites and rituals and the physical manifestations of those values. The female is now adorning herself with the male bilas, and vice versa. We wear designs and markings alien to our tribal grouping.

Indeed culture is very porous at the edges of its extent. Just like language we borrow from neighboring tribes, we mix and match.  But the authenticity is lost when what we want to represent is diluted by borrowing from everywhere, including from the West.

 

What does the future hold for our culture? What does this say about our fathers and their role as custodians of culture?  If the true meaning of our culture gets lost, who will we blame – the fathers or the children?

 

Which way, PNG?

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Zia, Suena, Yekora tribes of the Waria Valley, Morobe South Coast

Getting ahead in life by cheating the system is extolled as the smarter way, smarter than following rules and regulations that keep societies fair for all citizens. This is observed on PMV buses to taxi to political leaders. Even smart lawyers divulge that information to business prospects.

How did this mentality come about? Maybe this lack of respect is a carry-over from the lack of trust pervasive along tribal lines. Everyone wants to get ahead at any cost but cannot trust anyone outside of a tribe.

We need more common sense. But which one?  Common sense is actually not common, it is a product of culture. If by common sense we mean the western custom – this alien custom needs to be learned. It is not captured through association or by watching reruns of Neighbors on Ramsey Street.

Education in ethics and civics is the way forward. But the fruits of education has a time lag of 10 to 15 years.  And what about those outside the education system?

Our leaders think that siding with a powerful ally can cause us to absorb some of their power, intelligence and superior attitude.  Israel for instance. Maybe by acquiring a Jewish artifact from the US of America  via the courts of the English monarchy may cause us to find favor in the eye of their deity.

Others think Australia will bring about the change – after all Australia colonized Papua New Guinea, surely they have tender regard like a devoted mother for her strong-willed but irrational child.

Once upon a time, PNG even went to Africa to import an African model.

Others say let us look north where business is number 1. Damage done to health and environment are necessary collateral damage in the name of development.

Despite our valiant efforts to fit into the standard set by the world, many reports still rank PNG somewhere at the bottom for all the good and desirable things while ranking us in the top for all the bad things – domestic violence and porn and murder and robbery.

We are caught in crosswinds of clashing values and standards from culture, church and the West. The leaders give lip service to ideal values on paper but do not seem to trust those ideals enough to make them work.

Anxious to fit in, we have trampled on the most basic foundation of society – respect. Respect for self, respect for the dignity of the individual as well as respect for community interdependence.

There is no respect for self. Go to the fringes of society and people tolerate squalor and unhygienic lifestyle. Drinking homebrew with unknown alcohol content. This also happens on the other side of town behind closed doors, but people just call it a different name.

There is no respect for fellow citizens. Call it the green eye monster or individualistic attitude or whatever – but when an individual tries to do something, the support is absent. No-one likes to sing others peoples praise. No-one thinks anyone is better than them.   There is a lack of appreciation for local talent and intelligence.

But we sing loudly the praises to mediocrity because it is related to us. We give business to ourselves and the standard gets lower and lower. As long as we do not value ourselves and our intelligence, consultants will run our country.

Our leaders see citizens are trouble makers – lazy bludgers always depending on wantok system.  Laws are made that criminalizes people.

Evidence of disrespect for citizens is everywhere.  No public toilets, no facilities for the disabled, substandard or absence of vital medical facilities, substandard roads and buildings.

In turn people show no respect for law and public property.  There is no ceremony. People do not respect each other.

In the same token citizens lack respect for our leaders.  The leaders are viewed as greedy people out to enrich themselves. We criticize and link them to bad things. The more we badmouth them, the more they want to evade us and it becomes a competition, a game of chicken. Who will hold on the longest?

In the absence of clear leadership, people set their own standards – most often an imitation. But an imitation is a fake – a counterfeit without the foundation that makes a real deal, real.

The solution however, lies closer to home than anyone has ever imagined.  Look in the mirror and see the solution.

Unfortunately, all mirrors have a perspective. All the colonial mirrors need to be smashed and ground to dust, same for religion, and for aspects of the outside cultures that bring more confusion than solutions.

The political leaders of this nation must choose if indeed the preamble of our constitution is the mirror that best reflects the collective values of the thousand tribes, as we take our place alongside other people of the earth.

If we do not have respect ourselves, how can others show us respect? We set the benchmark so low. It makes it easy for Asians and Australians and Indonesians and the rest of the outsiders to disrespect us.

Life in PNG must be put back into perspective – the PNG perspective, the PNG way, the ‘kastam’ way.   We have to stop being anxious about passing trends. The right way to live is the way we think is right. Let us examine the ways of our fathers. Let us glean the good and throw away the bad.

The mirror I wish for my society reflects a resilient people, survivors, intelligent and capable, unassuming, respectful and brave citizens reflecting the cohesion and resilience of a thousand tribes onto the world.

Free Education: an analogy

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Walk for Life participants at the Freeway

On the 15 of May, I took part in the  NCD Walk for Life. The walk every Saturday morning, is an initiative by  the NCD Governor to promote healthy living in the city. During the walk, the Governor also talks with his constituents. The walk normally starts at 4:30am from the Jack Pidik Park and ends at Ela Beach at 6:00am.

That morning, the walk was in conjunction with The Leniata Legacy. The Leniata Legacy is a NGO working to  end violence against women in PNG.

I was the volunteer photographer for the Leniata Legacy that morning. Despite being so unfit, I eventually completed the 8km walk.

At the end of the walk,  free buses was provided for people to return to their suburbs.  While waiting, I took a few pictures of people trying  to get a space on the bus.

It was a mad, mad rush to get on the bus. There was no proper procedure to mount the bus, it was indeed survival of the fittest.

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Free Bus for dropoff

The strong and ruthless managed to get seats while the  less aggressive stood at the edges, dejected – most were women and girls.

While majority were squeezing through the door, handful were climbing through the windows. These window climbers were either getting a leg-up from those outside or getting pulled from those already inside.

For every person in the crammed bus, there was five more outside.

Those that were  outside had the option to wait for the return trip or catch a cab or public buses, if they had cash.

Eventually, every body did get home but for those in the bus it was at the expense of loss of personal space, sweaty and sticky bodies and an exotic mixture of body odors.

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Getting a hand from inside

While looking at images of that day,  it dawned on me how the mad scramble for the NCDC buses was so similar to the free education initiative in PNG.

Education is a big and important investment for any country because getting an education and training is how we build leadership for the future.

The free education initiative in PNG came at the back of the introduction of the Outcome Based Education (OBE). OBE had its own problems. Due to citizen campaign, OBE was eventually changed to Standard based Curriculum in 2015.

Since the free education initiative by the O’Neil Government, there has been a mad, mad rush for “free education”.

There was no preparation prior to rolling out the free education initiative hence, the number of teachers, and resources were not adjusted to address the increase in the number of students.

Stories abound of class numbers increasing from 20 to 50 and even 60 such that some students perch on whatever space they can find in the classroom.  Some students resort to sitting on the floor because the two-man desks  are occupied by four people.

Due to lack of space, some students learn under make-shift tents.

The current education system in PNG may seem fair for everyone, but without the necessary resources to cater for the increased numbers of students, only the aggressive are taking advantage of this system.

This environment has introduced a lot of corrupt practices. Because of an increased number of students but without good record systems, parents and guardians are paying bribes to get the names of their students into schools. People are also using tribal connections to push their own students into institution and this is hurting others who have the grades to go through but do not have the money and the connection.

We are setting up our society up for failure  when we  choose quantity over quality of students. Education resources are mostly based in the urban areas, Libraries, access to internet, and information. In this manner,  the rural students are automatically disadvantaged in the race to secure spaces for future education.

Urban students fare no more better than students from rural areas. Improvements in ICT has made technology a big time waster for young people. They are turning out to be a non-thinking generation. What kind of leaders are we breeding for the future?

The solution?  To provide a fair and great free bus service, the governor has to buy more big buses, train more drivers and build more better bus deports. Likewise, for a better future, our leaders must invest in more classrooms and teachers and education resources to satisfactorily train our future leaders and human resources.

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A mad scramble with no quality control.

 

Book Review: The Embarrassed Colonialist

embarrassed colonistI was intrigued by the title of this recent publication by Sean Dorney, a long time  journalist to Papua New Guinea (PNG). The 140 paged book, titled, The Embarrassed Colonialist was published in 2016 for the Lowy Institute of Australia by the Penguin Press.  The book is small and easy reading but the 8 chapters is packed with so much insight about the Australia-PNG relationship.

I was curious about the title.  Who was embarrassed for what? In PNG, there is already a feeling of shame and anger at being labelled a lot of names including  a failed state, a violent nation and even a hellhole.   Since the author is married into a PNG tribe, was he embarrassed at the way PNG has turned out – a 40 year old wayward man-child? Or was the author just being a mouthpiece for the collective view held by Australia – PNG’s former colonial master. Or was he expressing his own embarrassment about the deteriorating state of the PNG-Australia relationship forged at colonial days.

I had these questions running through my head, so when I received a copy at the Joint PNG and Lowy-Institute Bung Wantaim meeting at the Lamana Hotel, I tore into the book.

It was an interesting read for me. I was born after PNG independence and therefore had no memory of time and events before independence and the two decades thereafter. Therefore, this book put into perspective the Australia-PNG history.

The main emotion that ran through my veins was pride but when I eventually closed the  book, I was angry…. then sad …and then resolute that change for the better must take place in my lifetime.

Change has been very rapid for PNG since independence. The vortex of change has sucked PNG from isolated primitive tribes into the global village already made small by virtual reality.

The physical change has been enormous in the last 80 years but sadly the psyche of the Papua New Guinean individual is yet to assimilate the changes.

The continuous transition from a thousand cultures to the western culture is indeed  a growing pain for PNG. As rightly stated by the author, the symptoms of this transition are everywhere – corruption, poor development policies, law and order challenges and attitude problem. But PNG has made commendable progress in other fronts: economic development, the justice system, the free media, women empowerment, to name a few.

Indeed, the PNG challenges started at independence. At independence it was a big ask for thousand tribes to exist as one. In retrospect, the author observes that the Australians including the Kiaps packed up and left  too soon. But they left a legacy behind.

They left behind their colonial policies – policies that are outdated for the 21st century, policies that favor colonial power. Translated to this day: policies that favor those in power (i.e. modern day kiaps) and outsiders.  This is most obvious in the natural resource extraction policies.

Given this insight, it is indeed not ignorance, but self-serving and blatant indifference to PNG, when Australian projects and even in some case AID money is given to implement projects based on such old policies.

Australia also left behind a leadership vacuum.  The kiaps were a government unto themselves in the villages . But when they left, they transferred everything to a committee  of parliamentarians in Port Moresby. Without direction, people came up with their own definition of leadership – mixing the new and the old. This may have also contributed in the self-serving, undefinable  concept of the “Melanesian Way”.

I disagree that PNG is Australia’s illegitimate child as asserted by the author. The inhabitants of the island of New Guinea were nations running their own affairs until colonialism  unceremoniously dumped this land of a thousand nations onto Australia.

At the time, the island of New Guinea was made a territory of Australia, the white Australia had declared Independence less than 5 years prior. Australia was a very young nation of united colonies  when it was given the task of rearing a unruly and primitive nation of a thousand tribes.

Unlovely it may have been, the island had natural resources for exploitation. Australia had forsaken the caste system of their motherland and was embracing  capitalism – they needed a chicken that could lay golden eggs. Even before the World War II, Australians were prospecting for gold, timber, and oil in New Guinea. These prospectors were the ones that opened the New Guinea interior to the world.

Then World War II broke out.  The Japanese threatened the newly independent country, and Australia needed to win that battle away from their home front  in New Guinea.

As valuable as it were, PNG was reared at arms length. The evidence is in the many policies from the colonial days. Then again, in defense of Australia, PNG was their first born, and like new parents they were unsure how to bring it up.

What I still don’t understand is why in this day and time, Australia is still keeping PNG at arms length when compared to how they treat other Pacific Islanders? How else can we explain the unjustified challenges faced by Papua New Guineans in issues such as visa and the fruit picking scheme and the latest project – the Colombo Plan?

It is true that so many Australians love and have adopted PNG as their second country and like the author, may have married into the Melanesian culture. But the collective machinery in Australia used in dealing with PNG still seems so-old fashioned and racist and patronizing.

Evidence? How else would one describe the 5 word admonishment by a representative of Australian High Commission to the author … “Stop thinking like a PNGean” (pg 76). I have read and reread but the author does not elaborate anywhere in the book, what it means to “think like a local”.

Unfortunately for white people who have been in the PNG sun too long, they start thinking different-like Papua New Guineans.

So at the end, who was the embarrassed one? Sean Dorney is an Australian, with  over 40 years of family ties to PNG. He may be regarded as a renegade to his birth country because he has started to think like a local. This inside knowledge  however, makes his voice one of the most authentic voices to discuss PNG issues. With his leg in both societies, he has judged for himself and has spoken.

The rules for re-engagement as recommended by the author are spot on.  Seeing eye-to-eye is very important for the way going forward. PNG has been forced to grow up fast in the last 40 years. At 40, PNG is old enough to navigate its own waters, but put into nation building perspective – 40 years is still infancy. Indeed, PNG needs a guide, if not Australia then who  else will do it?

As a re-engagement recommendation, PNG also needs to take responsibility for its own growth and start behaving like an independent nation.

This book even though written by an Australian, is the PNG voice speaking to Australia.  It will serve Australia well to take this work seriously. I also highly recommend  this book to Papua New Guinean readers. Young people, you need to learn your history and only then can you chart a better way forward for your nation

#Bougainville #PNG News: Environmental disaster is waiting to happen in Bougainville port

“The person, group or authority responsible for bringing in these supply and storage vessels must immediately get these vessels out of the old government wharf, out of Kieta and out of Bougainville waters.

There is an imminent risk and danger from all the signs and indications and from information from the security staff and some of the crew on the vessels that one or both vessels are developing leaks. The worst that will happen is for the vessels, especially the fuel supply vessel, Pacific Trainer, already under stress and in a state of disrepair, to sink where it is berthed. Both vessels are aged, rusting away and under stress and duress.”

Simon Pentanu Resident of Pok Pok Island

Bougainville News

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“The person, group or authority responsible for bringing in these supply and storage vessels must immediately get these vessels out of the old government wharf, out of Kieta and out of Bougainville waters.

There is an imminent risk and danger from all the signs and indications and from information from the security staff and some of the crew on the vessels that one or both vessels are developing leaks. The worst that will happen is for the vessels, especially the fuel supply vessel, Pacific Trainer, already under stress and in a state of disrepair, to sink where it is berthed. Both vessels are aged, rusting away and under stress and duress.”

Simon Pentanu Resident of Pok Pok Island

The environmental contamination and pollution from the leakages is already evident. It will destroy one of the most beautiful harbours in the world. It will affect the Kieta harbour shoreline, the shores…

View original post 469 more words

Re-wire the Brain: New Conservation Direction

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A singsing group from the Zia Tribe of the Waria Valley, Morobe South Coast.

Whittling it down to the bare bones of it all, conservation has been about satisfying human values: protecting and or restoring ecosystem services for the benefit of humans, preserving a super market for human needs, protecting aesthetic values for human pleasure, securing nature for posterity value – especially in pharmacology for the benefit of humans, and protecting the inherent value of nature as deemed important by humans.

When conservation efforts is human centered, the underlying philosophy is that of a custodian.  Human beings make themselves lord over nature, the rule maker – they take on the responsibility for protecting nature by making the rules to safeguard  nature and to reverse the negative impacts caused by members of their species.

The ideology of custodianship is absent in a lot of indigenous groups.  For example, people in traditional Melanesia consider themselves part of nature. The relationship is one of awe and respect and fear because of the intricate relationship and interdependence that exists between humans and nature.

Conservation proponents from the West who brought conservation to Melanesia brought in the custodian ideology.  Melanesians were thoughtlessly taken out of nature and crowned as lord over nature.   Their fear of the spirits and the unknown was revealed as petty and expelled as myth.

Knowledge and technology which was supposed to protect nature instead liberated voracious consumers.  The fear of the unknown and the fear of spirits expunged from his existence, the semi traditional man has run amok  in the forest, lighting fire and cutting trees and  over-harvesting  wildlife.

Western project proponents wrongly assumed that  forest owners shared their  values for conservation.  In reality, the forest owner have never wasted sleep on issues of climate change and extinction. Any change in nature was taken in stride as nature being nature.

The West also brought with it the concept of development.  A concept that contradicts their idea of conservation. Development is measured by  an accumulation of material wealth and money, while conservation promotes frugality.  When judged through western eyes , the forest people were pitied as a poor people.

Desiring  ’development’ but being so far from development opportunities,  the forest owners readily embraced conservation as a development option. The conservation proponents misread the enthusiasm of forest owners and pledged goods and services in exchange for a piece of the bush.  In the long run, the good intentions become a liability when conservation proponents become  engrossed in community development issues that had nothing to do with conservation.

The custodian mentality will not begin to sink in until forest owners achieve self-actualization as per Maslow’s Hierarchy of Needs.  Self-actualization will come about only when these forest people are satisfied with their station in life. Only then can they appreciate the custodian philosophy of looking after nature.

The irony of the preceding paragraph is that, indigenous people had achieved some level of self-actualization in their own societies. People had reached a point where all their basic needs were taken care of that they had time for activities outside of survival. Evidence is in the complexity of  customs and cultural rites and adornment.

Despite that, indigenous people are judged against the introduced culture of materialism and individualism, this causes them to lose confidence and trust in the system that worked for their forefathers and which has been passed down through generations.  They lose confidence in their innate knowledge of their environment.

With misplaced priorities, people shun the real keepers of knowledge – the elders, and put their faith in high school graduates who can speak English.

For progress, there is a need for indigenous communities to re-kindle pride for culture. A re-wiring of the mind that helps them realize that development is relative and that they are not as destitute as they are made to feel and they can keep their culture and live in a village and also enjoy the benefits of Western inventions such as medicine and countless technology.

The onus is now on indigenous people to reconcile their indigenous way of life with ideas from the outside.  A balance must be found between the two because conservation has become the last lifeline for indigenous people in maintaining and sustaining a livelihood in the face of rapid loss of culture, climate change, rapid population growth and loss of water sources and cultural lands.

 

 

Poverty in PNG. What did they measure?

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According to Oxfam Australia, poverty has increased in PNG since the mid-1990s. It now stands at 37%. In other words, just over 2.6 million people out of a population of 7.5 million total population of PNG live on less than USD $1.25 per day.

To get a picture of the 2.6 million poor people in PNG – combine the population of the five highland provinces plus Morobe Province.

At today’s exchange rate, being poor in PNG means, having less than K3 at the end of any given day.

Indeed, in an urban setting, a K3 cannot buy the standard daily town meal of rice and tinned fish. A K3 is only enough for an unhealthy lunch of one deep fried flour ball and one boiled sausage. Similarly, at the market, a K3 can only buy a small heap of kaukau or potato for just one meal.

In contrast, in the rural area, a K3 has more value at the market but dramatically decreases at the trade store. At the market, a K3 can buy kaukau, greens and a piece of fruit or a coconut. However, a K3 in the village is not enough to get anything, except a packet of biscuit or two. A rural family wishing to eat both rice and fish need to have at least a US$7 or K20.

The K3 has different value at different places. Economists may explain this as the impact of supply and demand. The value of a K3 is high in the rural market because the demand for vegetables is low where supply is high. Demand for store bought goods however, is high in the rural areas. The price hike is probably because of freight charges as well as the fact that imported stuff including food are luxury items in rural area.

A luxury item is not needed for survival but is acquired for various reasons including to make life more pleasant or as a status symbol. Luxury goods are typically more costly and are often acquired by people who have more money than an average person.

What is money when people maintain their livelihood from the environment at no charge? This reason makes the current definition of poverty irrelevant in a place where cash is irrelevant.  The question now is, who are the 37% poor people in PNG?  What did they measure to come up with that number?

Definitely, the poor people are not the politicians and their cronies, who make up 1% of the population. It definitely is not the 10% working class who get paid enough to eat more than just rice and tinned fish until the next pay day. Because of the reasons above, the 75% rural people are out. The only group remaining are the vagabonds – the village runaways who have left the village for a life in town.

The absence of good data makes it hard to verify the Oxfam data if indeed, vagabonds when rounded up can fill up the highlands region and spill into Morobe province. Current assumption elsewhere put vagabonds at around 15% of the total population. Where then, is the other 22% of poor people as reported by Oxfam Australia?

Making lists and ranking people according to an irrelevant target can affect the psyche of human beings.  When people are made to feel helpless, they stop looking at ways to help themselves. They become dependent, feel impoverished, and disillusioned.

Change your mind and change your life. That is all it requires for us to take our life back from dependency. Since time immemorial, people have depended on their environment to maintain a livelihood. The instinct for turning soil into food is not lost to even the urbanites. Go to any house with a yard and you will see banana, or cassava or even fruit trees incorporated into the landscape. Go to any settlement and you will see people tending any piece of soil they can find.

Therefore, poverty in the PNG context is not about money. Living in poverty in PNG is when households go to sleep hungry because they are not willing to turn soil into food.  Poverty in PNG is when people forsake food security in the village for town where cash is king.

The use of a single currency as the only legal tender has disadvantaged the rural people. If the government cannot support economic activities in rural areas for people to earn money, then it must allow rural people to barter using wealth from their environment. They can barter for food and especially medicine using wealth from the forest when they have no cash to buy those select items.

Population growth is good

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Survival is a number game. The bigger the number, the greater the rate of survival. On the other hand, extinction happens when numbers get so low that recruitment via birth or migration is suppressed.   In the primitive sense, human beings are part of the system and the same rules  apply.

With over 75% of PNGeans still living in rural areas while maintaining a livelihood from the land – having bigger families increases the adaptive capacity of those families to impacts of climate change. The bigger the family, the more people who can diversify their efforts in supporting the family especially in terms of looking for food as well as any other assistance.

Having more people in the family is advantageous when it comes to family projects like building house and canoes to withstand the impacts of climate change.

More people means the family can easily defend their land and even resources from others since these resources are becoming scarce.

The chances of a family member getting a job in town is also increased in big families and the other family members benefit from cash remittance.

For rural communities, being able to adapt to climate change seems to be with families with bigger numbers. Smaller families trying to survive in a rural economy will struggle because they have to put in extra effort to achieve an outcome similar to the family with many children.

Escalate the same thinking to the nation – the more people there are , the increased manpower of building a nation. Because more people equals a big market, a big market equals more opportunities, more opportunities equals growth.

The bigger the population, the bigger and diverse the talent pool. The bigger the population, the bigger and better the gene pool.

To proudly take our place among the other nations of the world, we need to have more people. We cannot put our growth, our safety and our sovereignty in somebody elses hands. Surely we will not wait for consultants to build our nation, just because we have a very tiny population.

Some tribes in PNG have less than 1,000 members. These tribes are at risk of going extinct if their population growth is suppressed.

The main reason cited against growing a family is a lack of resources to cater for many mouths. A lack of resources may lead big families to poverty. Where poverty is defined as having less than $3 in your pocket at the end of a day.

At today’s exchange rate, being poor in PNG means, having less than K9 in your pocket.

As per the definition of poverty, over 80% of PNG who grow and hunt for their own food, live below the poverty line. If they grow their own food, why do they need the K9 for?  Rightfully, this definition applies to people who depend on a supermarket for all their food.

A better definition for poverty in PNG is hunger. When you work the land, you have food to eat. When you don’t work, you will go to sleep hungry. Having a bigger family to work the land is security against hunger.

In the name of world peace and the brotherhood of men, ideas and cultures are borrowed, stolen, adapted and even imposed onto other cultures. Instead of just accepting every new idea, we have to weigh new ideas against our existing “kastam”. We had a reason for doing things we did. We did not just exist.  Some “kastam” we can cut off, but others we may be cutting off at our own detriment. The key message is, think before we accept foreign ideologies that may be detrimental to the growth of our societies.

 

 

 

 

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