Thoughts on conservation

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Lake Kutubu in the Foe and Fasu Tribal Land. Kutubu, Southern Highlands Province, PNG

Conservation conversations are philosophical in nature. It is about the careful examination of the interdependence of man and nature. It requires that man identify and own his role in space and time.

Human beings are the highest order of animals on planet earth but the most vulnerable with an endoskeleton  that affords no protection to his soft hide. But man makes up for this by having a big brain, an opposable thumb, an upright gait and the ability for learning through experience.

The primitive human lived in nature and was sustained by  the resources in nature. From hardware needs, to medicine and food and spirituality – all from nature.

Humans were warring tribes until agriculture settled them into communities.  The economy of nature is based on sharing  surplus. The demarcation of roles and responsibilities and the specialization of clans and tribes nurtured the barter system. Man bartered for things he did not have with things he had in surplus.  Barter was done based on face value.

Naturally, all products from nature are subject to decay. The first law of thermodynamics hold true for nature – energy is never lost, just transformed from form to form. A carcass becomes food for worms that make soil food that feeds a tree that grows up to feed the birds that is eaten by a human and the cycle continues.

The ability of human beings to control decay rates at whim testifies of advanced brain development. This power to stave off wrinkles, disease and death and create life in test tube has infused men with a sense of arrogance and reckless power. The ability to cement, brick, glass and plastic inventions into eternity makes him forget that we all start dying at birth. His obnoxious sense of entitlement forces him to hoard what once was enough for all.  He created money, and made it scarce to create class.

The base instincts of man is dictated by the selfish gene.  The selfish gene is an atheist, it has no empathy nor morals.  The selfish gene, drunk in his own powers is concerned with perpetuating itself at all cost. Self, family, clan and tribe – that is his circle of trust. The controls put in place by society and culture to ensure co’operation, exists only within his circle of trust. Anything outside is an enemy.

In his greed, man has also hastened decay rate of nature.  Man is razing thousands of years of old forest in a blink of an eye and slaughtering octogenarian elephants and rhino to make earrings and bangles. Digging and drilling to pimp his short life – to dress it up – to make life as useful as a chimpanzee all decked out: alas, we forget that humans have just 1 percent genetic material separating us from chimpanzees. Who are we trying to impress?

Environment conservation and environment annihilation are on the extreme ends of the continuum of human survival. In the course of living, we tread the fine line between overuse and sustainable sustainable use. Greed has blurred the line in favor of hoarding.

Human beings need to put life and living into perspective,  to acknowledge that death is inevitable, that we are sojourners.  We came from dust, to dust we will return to become worm food. What then is our legacy to our future? What kind of philosophy are we passing on.

It is indeed a paradox: the selfish gene is short-sighted – hoarding now by destroying the incubator that will grow more for tomorrow. But, what is the guarantee the future will inherit the values and the treasures we hoard today?

The best gift for the future is pass on a respect for life. We cannot control the future,  the best we can do is give them a planet that is living. Give them elephants and zebra and birds of paradise. Give them forests and lakes and coral reefs.  But, plant a seed of respect for nature in their minds then give them a benefit of  a doubt that the seed will grow and become a tree.

Indeed, conservation efforts require a sincere commitment to life and living where the only ego is the one that is happy to see life flourish..

 

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Prioritizing Emergency Relief

Adaptive capacity (AC) is a latent property of communities which is activated by crises.  AC imparts resilience to communities so that they can withstand a disaster or negotiate a favorable change. The higher the AC, the higher the resilience of the community.

In 2016, we started brainstorming a scorecard for early communication from disaster areas by identifying dimensions of AC that makes communities resilient to natural hazards.

Our product was after the work of McLanahan & Cinner (2011) on fisher communities in West Africa. The model is built in anticipation of adverse environmental impact. The resulting scorecard was used to plan intervention.

AC is defined as the flexibility with which communities can cope with changes.  The dimensions of AC that is measured in  communities (i) flexibility to switch between livelihood strategies (ii) Social organization (iii) Learning – recognizing change and taking advantage of the change or adapting  (iv) Assets – the resources to draw on in times of change.

Data would also be collected on the ecological system. The environment is a big factor in the AC of developing communities because this is where local communities harvest resources to use and maintain a livelihood. Since humans live in the environment, there is a need for coupled actions that simultaneously govern resource use and build capacity in ways that do not degrade resources.

The final product with be a graph as shown. The graph plots environmental health against the human capacity to adapt to change.

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Figure 1 plotting environmental health (EH) against human adaptive capacity (AC) (source: https://global.oup.com/academic/product/adapting-to-a-changing-environment-9780199754489?cc=us&lang=en&#

A – When both environmental health (EH) and adaptive capacity (AC) is low, the environment and the human beings need relief (also assistance). The environment needs to be recovered and then there is a need to build human adaptive capacity

B- When EH is high but AC is low, build AC of the people but comply with the protection of environment

C – When both EH and AC are high – preserve and enforce the environment protection and manage the AC

D – When EH is low but AC is high, then it is time to protect and recover the environment but there is room to experiment and increase adaptive capacity

Social adaptation occurs on different scales (a) individuals or social groups (b) governments. Intervention will require nested efforts. At the very top of the nested effort is the international community, followed by the government, then the sub-national government and at the core is the local scale where the project is happening.

This scorecard is for local leaders at the local government level. This will allow them to send information that is objective to the relevant relief planning centers. The planning center will then be responsible for interpreting the information and mobilizing subsequent disaster response.

Reference

https://global.oup.com/academic/product/adapting-to-a-changing-environment-9780199754489?cc=us&lang=en&#


Who are we?

The Menggeyao Morobe Consultancy (MMC) is a local consultancy that specializes in information management as a pathway for building communities to last. We collate, translate information and make the knowledge accessible for development.
Building community initiatives on robust information and knowledge is same as building a house on a solid foundation.

Commemorating 500 years of reformation in Papua New Guinea

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Flags at the 3oth Synod at Heldsbach Finschhafen, Morobe Province.: Lutheran Church flag, the PNG flag and the Morobe Provincial flag. Photo Tanya Zeriga-ALone

This year 2017, marks the 500th year since Martin Luther, a German monk and doctor of theology was excommunicated from the Roman Church at that time for suggesting changes  based on the Bible. Through study, Martin Luther was convicted by these four gospel truths: Scripture alone, faith alone, grace alone and Christ alone: salvation is a free gift from God  given to those who seek after it  in faith and cannot be bought or achieved through good works.

Martin Luther’s purpose was clear – to correct the erroneous teachings on sin  and salvation and to  take believers back to a faith as was intended by  the forerunners of the Christian faith.

Martin Luther’s followers are called the Lutherans. Protestantism was born from this action in history. Protestants believe that only Jesus is the head of the church.

The Lutheran Church was in existence for over 3 centuries by the time it arrived on the shores of Papua New Guinea (PNG) in the late 1800.  PNG was a dark and unknown place at the turn of the century – tribal fights, sorcery, payback killing were common. Isolated in their own little worlds, Papua New Guineans were animists, believing that spirits controlled their life.

The gospel arrived with Reverend Johannes Flierl, a Neuendettelsau Missionary from the Kingdom of Bavaria, Germany.  The gospel in PNG began in the Finschhafen and Madang area and spread into the rest of Papua New Guinea. As it was in the days of Luther, the gospel liberated people from the fear of the unknown and freed multitudes from the power of spirits and death.

The pioneer missionaries both local and expatriates paid a price for the freedom we enjoy today. In those early days, missionaries risked their lives for the sake of the gospel. They crossed tribal boundaries, brokered peace between tribal enemies.  These pioneers also uprooted their families and moved them far from the security of kinsman – all for the sake of the gospel.

The Evangelical Lutheran Church of PNG (ELCPNG) of the 21st century grew out from the work of the Neuendettelsau and Rhenish Missionaries from Gemany. When the World War II reached the Pacific in 1942, most of the early German missionaries were repatriated. After the war, the Lutheran Churches of Australia and America were tasked to reconstruct the church, which the parties did together as the Lutheran Missions New Guinea.

It was in 1956 that the indigenous church was formed and called the Evangelical Church of New Guinea (ELCONG). The first Bishop was Rev. Kuder from the American Lutheran Church.

It was in the 1970s, that the ELCONG changed to ELCPNG. The first indigenous bishop was elected in 1973 and since then, the church has been run by the nationals. At the 500th year of reformation, the ELCPNG has had 30 synods.  The current ELCPNG Bishop is Reverand Jack Urame.

Earlier this year, the ELCPNG celebrated 131 years off Lutheranism. The ELCPNG is the second most popular church in PNG with 1.2 million members out of the 8 million population.  The ELCPNG is made up of 17 districts. These districts are further grouped into circuits, parishes and congregations is the lowest church unit recognised by the church.

The freedom to worship we enjoy today  is because this reformer broke the chains of oppression that kept people in slavery for lack of access to the truth. The message of hope and freedom in this act of reformation is timeless – it was real then, as it is now.

Papua New Guinea’s position in the reformation history is similar to the parable of the Labourers in Matthew 20: 1-16. We are like the worker who was recruited at 4pm to work in the garden only to get paid same wage as the man who started work at 7am. We are privileged to be born at a time when the gospel is free. We have not sacrificed for the gospel, no blood was shed like in the days of Luther.

The gospel may be free, but we are faced with new challenges. In this age and time, the church is under pressure to conform to the standards of the world.  Fatigue has also set in. As one of the last workers in the field, maybe we are called to re-evangelise the church. Maybe with our youthful exuberance, we are called to keep the 500 year old flame alive into the future.  May we seek Gods will about our place in the reformation story.

As we celebrate this momentous occasion let us remember that reformation is not just an historical event rather it is process of continually walking in faith according to the word of God. Reformation in this day and time is about testing passing trends against the timeless wisdom in the bible. We as individuals as well as the body of ELCPNG must step up and take our place in the reformation story.

Amen.

 

..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.

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.

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