..on educating girls

DSC_0240When you educate a girl, you educate a nation.

When you give opportunities to a girl to evolve to something higher than her current state, she inevitably raises everyone around her to that new standard.

Her man or any potential male out there wanting her attention has to raise their standard to meet hers.Same for other women in her life, be it girlfriends, aunties, mothers. And when she has her own family she raises them up to the standard she has been exposed to. She has become a role model.

Change happens just like that – one female at a time and when more women get an education, it totally lifts up our game.

If you have a daughter,niece, granddaughter – champion her education and personal development. Your investment will not be wasted.

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Finding myself in history

If she were alive, she would be 102 years old this year.   The year on her graveyard marker says that she was born in 1915. I imagine a tiny babe swaddled in bark cape and laid on a bed of moss.

Other aspects of her life from 1915 remain a mystery to me.  I cannot begin to picture her growing up, the games she played, her duties, her diet, her adornment and the other details.

According to history books, the turn of the century was the dark ages for PNG.

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Zia Warriors early 1900s. Source: Lutheran Church Archives

Professor John Waiko, one of Papua New Guinea’s (PNG) educated elite – a Binandere man, describes warfare, cannibalism, payback killing, and sorcery in my part of the world around the time my great grandmother was born.

My people, the Zia tribe held prime land along the Waria river, Morobe South Coast. My people were fierce warriors who defended our land from other hostile tribes.  These other tribes include the Binandere, the Mawae, The Suena and the Yekora.

A few decades earlier, the German and the British and Dutch, oblivious to the existence of the thousands of tribes, had drawn lines all over the island of New Guinea and were enforcing their colonial governments and disbanding “hausmans”  aka tribal parliaments.

The “hausman” that could not fight their own battles were looking for allies. That included accepting the colonial government in a hope, the guns of the colonial masters could help them fight their battles. The self-sufficient tribes initially rejected all colonial advances. But eventually succumb to the colonial powers.

While she played with her toes and looked into the sky from the comfort of her “bilum”, I wonder if my great grandmother saw aeroplanes because the airplane was already invented before she was born. Kodak products were routinely used to take color “snap shots”. The air condition, the escalator and the roller coaster were features already in existence in the West since the early 1900.

Around the time, she was born, Albert Einstein had completed his paper on the General Theory of Relativity.  And Adolf Hitler was a young man – a soldier in the World War I.  Micheal Leahy was a teenager: Leahy and his team of explorers and prospectors would be responsible for opening up the highlands to the world in the 1930s.

The West had transitioned from the industrial revolution and was at the end of the modern era around the time my great grandmother was born.

But she know that?  Did she care?

Two things of significance happened that seem to have shaped PNG.

First, in less than 100 years, PNG has been forced to assimilate a new culture – the culture of our colonists. We were forced to adopt the new way of living without understanding how the Western culture was shaped.

Our rank in the world near the bottom of the pile is based on judgement meted us on criteria we have had less than 100 years to adopt  – criteria which took hundreds of years to develop.

Second, the power centers of our tribes aka the ”hausman” were disbanded. The dissolution of the “hausman“ resulted in a loss of power and education for our warriors. Our warriors lost the pride to defend our ways and our land and resources.  And what more, our men lost their potency because without a “hausman” they moved into women’s house too soon.

According to my elders, the death penalty was the order of the day when the “hausman” ruled. There was no individual rights, there were only clan and tribal rights. Your allegiance was to your clan and tribe. Outside of it was death.

It was rough and dirty, but order was maintained. Births, initiations, adulthood, marriages, death all had a place and were celebrated. Diseases, deaths, and uncertainty were all part of life.

Fast forward time to 2017, PNG a construct of colonialism, has survived as a united nation for 41 years. But what identity are we projecting to the other nations of the world? Are we a united nation of warrior tribes or are we a tribe of weaklings looking for allies?

All the power we need to take back our pride as warrior nations is inside us. Just take a look in the mirror. 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.

What then, should be our true reflection? Look beyond your mother and your grandmother (or your patriline). Seek the image of your great grandparents and back.  Consider the stock you are born from.  Consider your tribe of proud warriors who fought all their battles for survival. Consider their honour and pride and resilience.

Where we are right now in space and time is a snapshot of the long walk our people have been on since our ancestors became custodians of the land we call New Guinea.  The walk will continue even after we are dead and gone. The lives and times of our ancestors is our history, and in time we will also become history and our descendants will judge us accordingly.

They will judge us for our betrayal to our warrior way of life. Indeed, we erred when we accepted as time zero the time Whitman stepped on our land; we erred when we accepted the colonial story about us as our story; we erred when we accepted that we are lesser people because it is a challenge to fit into an alien culture. We think that here and now is play school and that real life is after we have mastered a culture. While we tarry, our story is being written.

Cultures die when we lose pride in the ways of our ancestors. Cultures die when we undermine what we are and give up our place in time.  When culture dies, we lose our land, we lose our families and we lose ourselves.

Change is the only constant in the world and we will eventually evolve, but it should be on our terms.   Given so much that has happened, do we have time to salvage our history and pride?

My oral history takes me about 300 years back into my matriline. I am taken back 300 years of resilience. When I put my life into perspective, the 102 years since my great grandmother seem like yesterday and my 40 years of living a blink of an eye.

I am the fourth generation since my great grandmother, but the first generation since PNG became a nation in 1975.    The realization that I am as old as the history of my tribe but also as young as my nation is liberating.  I have the ancient wisdom of my land in my blood, but I am also educated in the ways of the West and can participate in the technologically advanced life in this post-modern era.

The life we are living is not our own, we are to defend the legacy of our ancestors and pass that spirit on to our descendants. Are we living up to our warrior spirit? If not, then, go home and dig your roots beyond your great grandmother and put yourself in perspective. Only then, can you set your priorities going forward.

When you find your place in history, ensure that this becomes the legacy your next generation builds on.

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The Matriarch 1915 – 1970

Were traditional Papua New Guineans conservationists?

LSC1 (220)This essay is based on three papers. These papers document practices  of seasonal hunting and harvesting and protection of certain species of importance to three communities in Papua New Guinea.

Kwapena (1994) documents the hunting practices of the Moapa people of the Mashall Lagoon,  Central Province. Foale (2002) records the “tambu” reef system of the New Ireland while Silitoe (2001) provides insight into the hunting practices of the Wola of the Southern Highlands.

In two of  the three case studies, the authors documented that a hunting ban was imposed periodically on their  respective communities.

The Maopa people in Mashall Laggon Area, Central Province had a hunting ban that would last over three to four years.

On the coast, the “tambu”reef involves the closure of fishing on a particular stretch of coastline for a specific period of time, usually from a few months to a year or in some cases a few years. The closure was quite often associated with a death within the clan that controls rights to that stretch of coastline and is a ritual component of a cycle of feasting associated with that death.

The hunting ban would then be followed by an intense period of hunting, where even the grassland is burnt to force animals out into the open (Kwapena 1984).  In the “tambu” reef, the accumulated stocks of many species, particularly benthic invertebrates are then removed, often with alarming efficiency (Foale 2002).

The local knowledge of these people was directed to identifying patterns that maximise capture success. They did not show concern for aspects of  biology (recruitment etc) that conservationists are interested in.

In the case of the Wola,  Silitoe (2001) observed that the Wola people, who were not “enthusiastic” hunters, would at times expand high energy to capture high value animals like cassowary and wild pigs for customary activities. From his study, Silitoe (2001) observed that in their hunting sprees, the Wola treated the forest as having …” an infinite buffering capacity”  to their destructive hunting activities.

Melanesian’s exist through relationships, and these relationships needs to be maintained all the time.  Value has been placed on nature to facilitate these social relationships. Resources are stockpiled only to be harvested to facilitate social transactions and to maintain relationships and alliances (Silitoe 2001). The hunting spree with the Maopa of Marshall Lagoon was to strengthen and reiterate family relationships (Kwapena 1984). Tambu reef was also a means of stockpiling resources, often for a specific purpose, such as a feast; and had nothing to do with maximising and sustaining yields for conservation (Foale 2002).

So, how did people coexist with nature for thousands of years?

Silitoe (2001) proposes that unintentional conservation  may have been achieved indirectly because these traditional knowledge and practices were created in conditions of small population, large forest covering and richer biodiversity and hunting tools which were less deadly.

Fear of spirits also ensured sacred areas became refuge and replenishing grounds for wildlife.  For instance,   most of these cultures attribute their hunting capacity to spirits and not human hunting skill. In this instance, hunters let game go if they miss after a few attempts, taking this to indicate the spirits are discontent.  Beliefs that spirits governed everything contributed to unintentional management of resources

This system however, will not protect nature which is now threatened with with pressure from, high human population densities, new and efficient hunting technologies and a readily available market for wildlife.

That is why the indigenous people of Papua New Guinea must learn the concept of conservation to ensure that food security and the currency for maintaining relationships  is available both now and into the future.

References

Foale, S. (2002) Commensurability of scientific and indigenous ecological knowledge in coastal Melanesia: implications for contemporary marine resource management strategies. Resource Management in Asia-Pacific Working Paper No. 38

Kwapena, N. (1994). “Traditional Conservation and Utilization of Wildlife in Papua New Guinea.” The Environmentalist 4(7): 22-29.

Sillitoe, P. (2001). “Hunting for Conservation in the Papua New Guinea Highlands.” Ethnos 66(3): 365-393.

Tourism and conservation makes sense

DORT Sat_2008 (31).JPGEarly in 2017, The National Geography  Travel listed Papua New Guinea as one of  the top 5 cultural destinations to visit. Papua New Guinea was described as the Garden of Eden, where time has forgotten, where people live like they have lived for centuries.

The PNG culture was depicted as one that still maintains an authentic link to nature, to earth, to life, to the “mama graun”,  with a spirituality that is pure, unswayed by the panoply of civilization. This culture evokes images of awe and wonder and respect.

And to the Papua New Guineans on Facebook, there was a general feeling of pride all around at the announcement. But do we need permission from the National Geography to feel  pride for culture?

Colonialism had a name for our culture – Cane hacker aka kanaka, primitive, less-advanced –  name tags with negative connotations has been carried forward into independence and even at 41 years on.

Even religion that came from America and Germany called it paganism, heathenism, a source of evil and made people sever the link to earth to their “mama graun”. Religion has forgotten that inspiration for religion also has its beginnings in nature.

For the last 100 years, culture has been a source of shame and fear. The brain washing is so deep that even the 21st century parliament of Papua New Guinea vandalized its cultural heritage at the Parliament House and called it an act of cleansing.

But all along, our culture has been our our identify. It is who we are. It is what makes us unique. It is our pride and the heritage we should be passing down to our children.

When we begin to understand more of the world around us, we begin to realize that we are like square  pegs trying to fit into round holes. In our anxiety to fit into the box  given to us by special interests groups, we have been suppressing and denying our identity.

With or without permission from National Geography, we should know that what we have is what the world is looking for.

The world may have achieved mind-defying technological feats, but in the process they have lost the original design of man.  Men was part of nature with a spirit connection. Men lived off nature. Men got inspired by nature. Men revered nature, respected nature and worshiped nature as the source of life. Man had responsibility to protect nature.

The more complex a society becomes, the more averse they are to dirt, to ground, to  earth, to soil. Just look at the jungles of concrete, steel and glass in places where giant trees, grasslands and forests once stood.

But man is spirit and the spirit of our “mama graun communicates via bare skin connected to dirt, to earth.  This makes existing indigenous cultures – the earthy cultures such as ours, an existing conduit for re-connection to nature. A pathway for revitalizing the spirit aspect of a human life.

Earthy cultures offers an opportunity for people to reconnect to the original design of men. These are places one can get away from the hectic hustle and bustle of the 21st century; it is a a place for rest and connection to earth. Walk bare feet on dirt and  feel the heartbeat of “mama graun”. People are looking for the peace, opportunities to reconnect and they re paying to do it.

Tourism and cultural conservation therefore, is the way to go for Papua New Guinea.  Cultural conservation also requires nature conservation.

But firstly, we must be enlightened enough to know where to draw the line. The line between putting on a show for money and being authentic to sharing the embrace of mother earth.

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…

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