Concepts of Government and Politics in PNG

 

A government is established to establish order and prevent chaos in any given society through political processes that have evolved over time due to increasing complexities rising out of governing its subjective populations. The organic concept of politics and governance in Papua New Guinea (PNG) stems from the Melanesian way of life, a pattern of governance and or way of life that has guided its ancestors and was responsible for the rule of law and order that has preserved the race until pre colonialism. With colonialism came both positive and negative influences that would break many local political ideologies regarded as primitive by the western colonisers and create in its place a way of life which is primitive to the locals, thus creating a dilemma of monetary and materialistic pursuit up till today. Many do not yet fully understand that this is just like chasing after wind, which eventually leads one to the cliffs edge, and why do we say that? “Like any tidal wave, the West came mercilessly, with all the force and power, toppling over our earth, destroying our treasures, depositing some rich soil, but also leaving behind much rubbish” (Narokobi 1983, p. 4). Globalization has altered traditional Melanesian way of life causing PNG citizens to chase after a foreign way of life to find fulfillment thus breeding confusion in many of its people today, who seem to be caught between two worlds.

A Melanesian society like PNG was generally more egalitarian than those of Polynesia and Micronesia. Although the chieftainship form of government was widespread in PNG, the chiefs always had advisers in elders, and warriors in young men who made up the structure of its government in their own cultural houses of assembly, such as the “Sepik Haus Tambaran” where these men gathered together to discuss plans of war, hunting and gathering, or spiritual matters that pertain to the livelihood of its community. Communities were smaller and structured along lines of kin-group affiliation and village networks. In many areas informal, yet influential, leaders organized activities involved in gardening, piggery, crocodile farming, warfare, cult activities, and ceremonial exchange systems. The Clan leaders are the leaders of land and rivers today and own most of the land customarily which has been passed down from generations to generations. 

(Sourcesavethesepik)

Recently, a show of organic power by clan leaders of the Sepik River was summarized in the form of a declaration (https://savethesepik.org/the-supreme-sukundimi-declaration/). The declaration is an affirmation and assertion made by Clan Leaders of selected Haus Tambaran in villages along the Sepik River in PNG, which is to ban the proposed Frieda Mine at the Frieda River of the Sepik Region of PNG (Post Courier 2020). The declaration has significant legal binding powers in which decision makers of the National Government and the Mining Company were forced to listen to. So why is the declaration signed by the Sepik clan leaders legally binding? Simply put, clan leaders represent their people, who are made up of individual families, which are the first forms of government in any given society, and in the family unit which contain individual citizens of PNG as a whole as well. Just like any government that is made up of politicians representing a particular populace, the same principle applies to clan leaders as well who have the mandated power bestowed by their people to make decisions on their behalf. Therefore, a collective statement of declaration by more than one clan leader should have a magnitude of power that causes such a document to be legally binding and admissible in courts in order to defend their people’s rights, based on overwhelming support. 

The Westminster system of governance stipulates through the Organic law of PNG that Counsellors are elected and provide leadership at village and ward levels. Most counselors are either a clan leader or one chosen by the clan leader to represent the people at the Local Level Government (LLG) level or even as far as being a member of parliament. Some members of parliament today have a background of chieftainship lineage from their representative districts and are somewhat locally respected as landowners or a chief. This has enabled them to politically acquire more support from their people in order to represent them, because it was naturally fitting for this Melanesian clan leader to continue leading his people as was the normal practice since his ancestors. In comparison, the Westminster Government leaders had no significance in the decision-making when it came to Land and resources. On the other hand in Melanesian PNG, the Clan leaders were in charge and made the final decisions based on consultation with their clans.  The Westminster system of Governance adopted by colonised PNG is thus found to be obsolete in some parts in a Melanesian context.

Sir Michael initiated (vkpeek) 

One great clan leader rose up to be educated in a Westminster standard of education and at the same time immersed in a Melanesian standard education through the initiation of the “Haus Tambaran”. He was able to strike a balance between his cultural philosophy and the Westminster way of doing things with more emphasis on his Melanesian identity.  This great clan leader by the name of Michael Somare would then eventually take up the challenge to set his country free from its colonial masters. He was dubbed as the “founding father” of PNG, and later recognized by the Westminster Queen’s representative, the governor general as a Grand Chief, thus giving prominence to his already customary title but at a magnified level which is now recognized internationally. Somare was able to integrate his newly acquired traditional Melanesian wisdom into a political philosophy that struck a harmonious balance with the Westminster system.

In His biography, Somare recounts, “as Head of the Government, I believed it was particularly important that I should not separate myself from my people, It was important that I establish my identity at home and receive the wisdom and strength that my elders were willing to pass on from my forefathers, It was after this ceremony that I was installed the Chief of my Clan, the installation ceremony meant I had again struck roots at home the wisdom of Sana, my grandfather, had been passed on to me, Sana was the great peacemaker who sat down to eat with enemies before agreeing to fight them, he could not have passed on to me a better wisdom to guide me in this difficult task of looking after the affairs of three and a half million Papua New Guineans ” (Somare 1979,2). The wisdom gained from the initiation helped him to lead, provide for his people, as well as strategize to win over his opponents, and receive independence for his country in a peaceful way. In the Sepik Region and other parts of PNG, the clan leaders have superiority and significance on matters of land, rivers and resources, a chief’s word of command has the power to conclude or have the last say in any decision making.    

Across Melanesia, it is observed that there is a parallel system of Leadership and Governance with the Westminster system. The PNG National Parliament Building is a synthesis of old and new democracy depicting a “Haus Tambaran” as the main chamber of parliament where men get together to meet and make decisions as was in the old days, the same goes for the “luncheon Haus” depicting the highlands region round house where men gather together to dine. The Honourable Timothy Bonga, speaker of the house of parliament in 1975 emphasised that, “the new National Parliament is far more than just a building or even just a parliament, it is for Papua New Guinea, a symbol of political independence, Its sweeping lines impress, while signifying essential aspects and parts of our nation”(Pamela Rossi 1991). The Papua New Guinea members of the Parliament are cultural and or traditional leaders. Some of them have been taken into the Haus Tambaran or traditional houses of their villages of origin in PNG and have been given honorary titles. 

Many will argue that the parliament house is a showpiece, a symbol for reminiscence.  Others are stepping forward with everyday examples of how far our life of contemporary culture today is not far removed from that which our ancestors occupied and lived. There are multiple layers and dynamics at play here regarding our Melanesian ethos, which is to what extent our motifs are used as a showpiece only for a sense of delusional pride or a sense of belonging and foundation in our culture. Proper scrutiny of all constitutional instruments indicates explicitly a union of the democratic political traditions, of indigenous Melanesia society and those newly adopted from the parliamentary system of British Westminster.   Our Constitution, Our National Pledge, the ten National Goals and Directive Principles all state clearly and purposefully our connections to our Traditional Cultural Values and principles which is derived from our cultural values.

V.W.G 2014

The preamble of the national constitution pledges to honour the wisdom of the tumbuna 'ancestors' as the source of the nation's strength and inspiration (Narokobi 1983, 18). This concept is now a regular component in government rhetoric about the collective past, but it is also a popular grass-roots sentiment drawn upon regularly by contemporary artists and writers including schoolchildren seeking to record or explore the meaning of traditional customs, and values for national culture and identity. The national pledge is often recited around PNG throughout a range of government-based organisations. ‘We, the People of Papua New Guinea, pledge ourselves, united in One Nation’. It is often recited at both primary schools and high schools before the commencement of classes each day; in the National Parliament on each sitting day immediately after prayers; in each Provincial Assembly and Local-level Government Assembly on each sitting day immediately after prayers and at all official celebrations on the day fixed under the Public Holidays Act 1953 to commemorate the attainment by Papua New Guinea of Independent Sovereign Nationhood.

Furthermore, most Papua New Guineans want to find ways to preserve their traditions. The use of traditional forms in new contexts is not necessarily "a decorative shell" with no associative meanings.  These arrangements fit the Parliament house today with its physical structure. However, our traditional values, our egalitarianism have taken the ultimate sacrifice from the modern, selfish, greed, self-serving, individualistic wealth accumulation, and laissez-faire capitalistic economic systems.  This neoliberal capitalism has sadly been the foundational value set which decisions are made by Papua New Guineans, who claim to represent their constituencies and claim to be Papua New Guineans. Therefore, many of these decisions and outcomes of these decisions have been at odds with the values and principles of the people who are the benefactors of these decisions.  Much of the outcomes of these decisions continue to be juxtaposed on perfectly weaved cultural principles, values, and practices. For example, water tanks in villages are put on clan group lands; there is always some kind of ownership of the clans. The land is governed by clan groups. Consultation of the clan group leaders does not mean a consultation has been done. The ancestors and the unborn children have not been consulted upon and had-had a say in the end outcome of the decision. Therefore, we who are presently in existence today, who have come of age to think and act for ourselves, must base our decisions upon careful planning and envisioning an outcome that will cater for those who will come after us. We owe every thought and action to them. Therefore, common sense must prevail above all else, for it is the foundation by which all principles and universal laws are bound, basically to do that which is right.

The result of colonial domination and modernization has been the cause of many issues faced by countries with cultures dissimilar to the coloniser’s values. This explicit acknowledgment of the importance of tradition was not seen by Papua New Guineans as an empty gesture. It provided official support for traditionalists among the Telefomin people of the West Sepik to prevent the demolition of their sacred men's house, the Telefolip, by other village Christians (Jorgensen 1990). But even when these traditional structures fall into disuse, their once sacred embellishments can be manufactured for new contexts considered powerful and legitimate.  So how legitimate is: in respect and honour of our cultural heritage? This is illustrated clearly in legal constitutional instruments and practices in almost all spheres and levels of the Governance, and administration of public and private engagements where the traditional cultural elements of it is acknowledged and accepted.

 As Prime Minister Somare informed Papua New Guineans in his first radio address in 1975 from the new Parliament House, this roof is more than a functional covering, for it is shaped as a traveling spearhead to symbolize the nation's strength and commitment to progress and development. The role of the PNG government has been to convince Papua New Guineans to support their new democracy and to feel pride in a new national culture and identity. Overtime, successive governments come and go with their policies, amendments, and much compromises for over 40 years now. Many benefitted from favourable political climates which influenced the echelons of the government, and especially multinational corporations who came into the country with big appetites hungry for raw resources dragging closely with it the spirit or influence of globalization. The need to keep abreast with the international community will keep the government running, always away from its previous customary values that it once held close as a source of pride and individual identity among the crowd of many other nations. The spear thus gets blunt over time!

A bulk of all the investments are spent to build the cities to cater for all these multinational corporations offices, employees, and services that match international standards rather than National standards, thus making national people look like aliens in their own countries if they walk around cities such as Port Moresby wearing traditional regalia, chewing and spitting betelnut everywhere, and speaking in their local dialects. In contrast, the Western foreigners and Westernised nationals who wear, eat, walk, sleep, and think like Westerners will complain and constantly come to loggerheads with the nationals because of differing opinions and or world views.

The result being in the fact that most development activities are focused in urban areas because the government seems to spend much on economically active areas such as cities, where there is flow of money, where the struggle of power is waged, and deals are brokered at the expense of its people. One of the major factors to be blamed is the massive influence that globalization is exerting over the country, which have somewhat altered traditional Melanesian ideologies and introducing western ideologies that cause PNG citizens to chase after a materialistic life to find fulfilment and or to support their day to day needs.

 Media such as movies, music, and arts are some of the key cultural drivers/influencers of the Western world to bulldoze its agendas and or way of life to the rest of the world, repeatedly until it eventually becomes an accepted norm to be admired, and eventually emulated. So much to the point that, even a Papua New Guinean wearing traditional dressings/regalia and walking around any city today will draw much attention, because it is not a norm and has become unnatural in the human mind to perceive such a sight. On the other hand, many people and especially youths nowadays are always adjusting their dressing codes, way of life, or even how they talk just because they want to ‘keep up with the trend” with whatever they see on media. So much so that it may seem that they have lost their willpower, and just like zombies, they get programmed to dress up and act like lunatics, “from a Melanesian perspective”. Wherever the wind blows it carries them far away from their cultural identities because they are not grounded in any solid cultural practice and in doing so they lose a tradition of principles, values, leading to a breakdown of moral fabric in their lives just to look cool, or stand out from the rest of the crowd. And that I believe is unconscious colonisation which begins from bombarding the mind to submission and then taking over the society and eventually the whole country and world.

In conclusion, there may be economic growth due to globalization but social growth will remain stagnant. Development is moving at a rapid rate, most people in the society cannot cope with such a speed in development because the national consciousness is not synchronized to adapt to it a phase at a time. Neither does all those legal, political, or government systems from first world countries conform to the cultural practices and way of life as is with many other countries and especially third world nations such as PNG. Therefore, globalization may be seen as a negative-hidden form of imperialism to many countries who are struggling to merge its culture with the accepted norms or way of life from first nation people. If we may, PNG should look to countries such as Japan, because they have found a way forward by merging their culture and practices with the Western culture, that conforms to their own, that is why they have a successful and yet a peaceful and prosperous society.