Sorry for the late post – I’m trying to average one a week, but last weekend was full of preparations for my week-long work trip to Nungawa village, East Sepik – a fine example of the ‘real PNG’ that everyone has been telling me I must experience. Now I’m back, have had my first wash in a week that wasn’t out of a bucket, baked some thank-you cakes, had a nice cold beer, and I’m still buzzing. If I wasn’t fully there before, I am now 100% committed to seeing as much of this beautiful, crazy country, beyond POM’s city limits, as I possibly can.
We were up in Nungawa to deliver a community legal education (CLE) workshop. As it turns out, organising an event in PNG is mind-numbingly complex. As host, you are responsible for the food, shelter, and transport of not only yourself, but every participant, for the duration of the event, and then getting them back home. At every turn, there are negotiations and calculations, decisions made on the fly and on an extremely tight budget. Happily for me, my rudimentary Tok Pisin meant that I remained in ignorant bliss about most of what was going on around me, but I was deeply impressed by the equanimity of my colleagues, as almost everything that could go wrong, did go wrong, for instance:
…A PMV we chartered was meant to collect us from the airport. It didn’t. Instead, it took a group of people who made it past the baggage claim first, and we had to wait for three hours before another PMV came along and took us the two hours to the village, arriving right on dusk, tired and hungry…
…Our contact on the ground, a local bigman, was meant to coordinate our trip and negotiate prices and labour with the villagers. He didn’t. He had been too busy campaigning for the upcoming election, and wouldn’t answer his phone at crucial moments, leaving us to deal with a stack of misunderstandings and awkward conversations…
…The workshop was meant to start on Monday. It didn’t. Only five participants had arrived by the time it was meant to kick off. So we postponed until Tuesday, and waited around for word, workshopping plans B and C. At dusk we found out that a PMV carrying the participants had broken down on the way, and they were stranded waiting for another vehicle. They finally rolled into the village at 9pm, having made the last 15km in a PMV with no headlights, guided along the perilous road by two torches duct-taped to the bumper bar…
But by Tuesday, everyone had arrived, everything was in place, and we were ready to begin. At 9am, the garamut (a big wooden drum that serves as the main form of communication for the villagers) was beaten three times, and half an hour later the participants had gathered in the venue, an open-sided hall, with a palm-thatched roof and a dirt floor. The meeting was opened with a prayer, the blessings sealed with three claps, and the workshop began.
Part of the Centre’s core work is to run CLE programs to educate customary landowners about their rights under PNG law, starting with the Constitution (‘mama lo’) and going right down to the individual acts. As well as the educative aspect, landowners can have their questions answered and get on-the-spot legal advice.
In Nungawa, the main concern is the operations of a company which is logging in a nearby forest and transporting the logs on massive trucks on a road that runs straight through the village. Like many unsavoury operators in PNG, the company got an ‘agricultural’ lease on the land, ostensibly for planting oil palm. But it’s become apparent that the oil palm plantation is a ruse, and the company’s main operations are the logging of valuable kwila trees, which they transport as whole logs to the wharves and ship to Malaysia for processing.
By getting an agricultural lease instead of a forestry lease, the company bypassed the necessarily regulatory requirements under the forestry acts which make sure that the operations are transparent, sustainable, and importantly, that the customary landowners have given their free, prior, and informed consent to any operations. None of this happened, and the company now has a 99-year lease over the landowners’ land, and with the support of local police, are doing whatever they want with impunity.
It was spine-chilling to watch as the landowners learned how the law worked, how it was meant to protect them, and how badly they had been cheated and exploited by the company. The purpose of the CLE program is to raise awareness, not to aggravate situations, but by the time we left the landowners had resolved to start blocking the road and were discussing ways they could seek some redress for the situation.
The abuse of the agricultural and business leases (SABL) loophole over the last 10 years has led to almost 5 million hectares of customary land, 11 percent of PNG’s total land area, ending up in the hands of corporations. The problems in Nungawa village are not unusual and are repeated in likely hundreds of communities across the country. A special report into the SABLs is due to be released this week or next, but knowing the vast gap between promise and delivery in PNG, I am not holding my breath.
As a newly-arrived volunteer who barely knows my arse from my head when it comes to how the Centre / PNG / environmental law works, the CLE program was as educational for me as it was for the participants. Given the low level of literacy in the village, the program was delivered entirely in Tok Pisin and mostly verbal, and it was quietly thrilling as every day it got easier for me to keep up with what was being said. By the last day, the villagers kindly indulged me and I was up on my feet doing a presentation in stilted, terribly accented Tok Pisin.
The most important thing I got from the workshop was a deeply felt understanding of the importance of land in PNG. In Australia, land is primarily an asset, something that you can borrow against, that you can build your life on, short as it is. Having Torrens title makes you the rightful owner of your patch, even if it’s just the tangible part of the framework the State has chosen to utilize to order, categorise and monetise land. As we learned in legal theory (and as I tried to extrapolate upon in my extremely convoluted and now woefully dated 2008 essay about real property in Second Life) land, like all property, is best viewed as a ‘bundle of rights’, each of which can be separately or jointly exploited at the whim of the current owner.
In PNG, ‘Where you are from?’ is always the first question everyone asks each other (that is, if the answer isn’t immediately obvious from one glance at your face). Your ples (place) is your identity, birthright, safe haven and resting ground, your dependant and your guardian. When everything else fails, you can return home and your ples will provide for you.
Even in Australia, in every place I have lived, including the farm where I grew up and which has been in my family for generations, I have never felt anything like this connection to land. I have always felt like I was a visitor, just passing through.
Being in Nungawa, on the beautiful Sepik Plains, being shown around by the customary landowners, learning about their land and the deeply offensive idea that it had been taken from them without their consent, I was struck by how, in contrast, Port Moresby is a ‘nothing place’. People come here – they’re not from here. Even if a person is POM born and bred, they won’t admit to it – they’ll gloss over the details and say they’re from Central Province, or refer to their mother’s or father’s ples instead. This ownership vacuum probably plays a part in Port Moresby’s crime problems. With no-one acting like its parent, it’s no wonder it goes feral sometimes.