PNG CULTURAL DYNAMICS, LEADERSHIP AND CORRUPTION

PNG SYMPOSIUM 2013 -ADRI GEELONG, VIC, AUSTRALIA
KEYNOTE SPEECH BY SAM KOIM, 4TH APRIL 2013

"PNG CULTURAL DYNAMICS, LEADERSHIP AND CORRUPTION"

It would be remiss of me to proceed on this stage without acknowledging and thanking Professor Louis de Koker for introducing me, and Dr Jonathan Ritchie and the organisers of this symposium for extending this opportunity to me to speak to you today. Thank you! 

Introduction

When I travel to places like Australia and see the infrastructure, I wonder whether our PNG leaders, particularly politicians and top bureaucrats see what I see. When I watch Australian television programs and see people criticising the Australian government for trivial discomforts of life such as loud noise in a neighbourhood and note that their complaints are attended to, my heart bleeds for our people who cry out for far more pressing things: life-saving needs such as medical treatment yet their cries fall on deaf ears.

Our population just reached 7 million with an average annual growth rate of 2.8% . That is not much compared to the ever-increasing development budgets passed each year. We are a very rich country, yet, ironically, we are the largest recipient of Australia’s foreign aid. When will we stop relying on aid and stand on our own two feet? 

We have the money to build the best schools and hospitals in the world yet the very ones who have the power to effect such a goal (our politicians) prefer to access readymade services in places like Australia or Singapore. 

And it is disheartening for PNGeans to make a comparison with the tiny island nation of Singapore that was also colonised by British/West like us, that lacks territory and natural resources but is one of the fastest growing economies in the world. They got independence only 12 years ahead of PNG. After 37 years of independence, resource-rich PNG politicians go to Singapore hospitals as their preferred centre for medical treatment. 

And what of our leaders' integrity? Where's the comparison?

When I read about the former Japanese Prime Minister, Yukio Hatoyama who was in power for just eight months before resigning because he could not fulfil his campaign promise to move a US marine base off the southern island of Okinawa, I think of the many empty promises and lip service of our politicians who cling to power as if it's their birth right. When David Campbell, the Transportation Minister for New South Wales resigned after being caught by Channel 7 news cameras exiting a gay sex club, I compare this to the defence of “private life” our leaders put up when moral corruption becomes an issue and I despair of their failure to take responsibility for their actions. 

In PNG, serving the people is no sacrifice. Many of our politicians enter public office with less but leave with more. 

We are a rich country, yet the living standard of the majority of our people is abysmal. Our social indicators are amongst the worse in the word. I used to blame this on lack of finance and an unskilled workforce – and while this may have had a measure of truth in the past, it no longer holds true – now we have them. 

The Christianity that we adopted calls for our compassion but that does not seem to resonate in the decisions of our leaders who are constantly self-seeking, while paying lip service to the tenets of Christianity.

What has actually gone wrong? Where is the missing link?

The reasons are varied and I would like to share my observations as we discover the challenges and possibilities of leadership in Papua New Guinea.

Today, I would like to take you on a journey of rediscovery and redefinition, where we will revisit the influences that affected our existence and emergence as a democratic nation. 

System of Governance

Traditionally, our people are known for our communal existence, ruled by chiefs and leaders.PNG is a nation comprising of many ethnic nations predating the parliamentary system of governance adopted at independence.

We adopted the Westminster system of Parliamentary Democratic Government with the Constitution as the foundation under the assumption that cultural and societal preconditions were conducive to its adoption. But were they? 

Firstly the constitution: It is known as an autochthonous (home-grown) Constitution. Embedded at the preamble, are National Goals and Directive Principles that would guide us through, including the consolidation of our democracy. If all governmental decisions, be it legislative, executive or judicial, were made to give effect to the National Goals and Directive Principles, I do not think we would have gone wrong. 

For our discussions, I make particular emphasis on Goal 5 of the National Goals and Directive Principles, which calls for the use of our Papua New Guinean Ways to achieve development. How many of those worthy PNGean ways have been subsumed beneath western cultural norms, what challenges still remain and why the steps we have taken are relatively insignificant. 

Today, I want to explore the cultural dynamics that produces bad leadership and breeds corruption in contemporary PNG. 

Pre-existing Cultural strands 

Whilst there are institutional and legislative explanations to some of the causes of corruption and bad leadership, cultural dynamics and roots have a considerable influence. Understanding cultural dimensions and dynamics that influence corruption and leadership in the country is critical to raising the next crop of good leaders in PNG. 

The very fabric of the PNG society is woven and coloured with cultural diversity. We have a fragmented social structure with many different yet strong ethnic groupings. As such, it is difficult to identify common cultural strands and norms. Nevertheless, almost all ethnic groupings have some form of leadership, in most he is known as the 'Big Man'.

Westernisation and Cultural crisis

Together with the Westminster Democratic system of governance, we have embarked on a process of westernisation that helped to develop our country. The point of disconnection is that our people have not been fully acculturated to the Western values nor have they clung onto some of the more worthy customary values. The interface between the Western and Melanesian cultures has produced a new trend of behaviour that breeds bad leadership, poor governance and promotes corruption in PNG. 

Contemporary Melanesian 'Big Man' leaders are the politicians, businessmen and educated elite. The features of our traditional Big Man and contemporary Big Man with new cultural strands as a result of the fusion of traditional values and westernisation are discussed below: 

Appointment and removal of a Big Man leader

Traditionally, the Big Man is neither appointed nor removed from office. Traditionally, he would not be expected to come to office and work. A traditional Big Man naturally emerges as a leader as a result of his deeds in the community/group over a period of time and is expected to be a leader until he dies, no matter what he does wrong.

When a modern-day Big Man is appointed or elected to public office, he is often under a delusion that there will not be any expectation of him vacating that office, even if he does something wrong.
In the Western culture, when public office holders’ deeds bring disrepute to the office they occupy, they quickly resign to allow due process of law to take its course, so as to honour and uphold the integrity of the office they occupy. 
In our country, while scandal after scandal has been unearthed, there is an ingrained, almost endemic resistance to owning up. In these circumstances, the Big Men public office holders galvanize all the energies and means they can muster and ferociously defend themselves. They do this by numerous means, including applying for stay orders in Court which somehow the Courts readily grant, forestalling due process and frustrating good administration. Such actions have a corrosive effect on the integrity of the institutions of government.

Expectations on a Big Man leader

A traditional leader is expected to contribute money towards traditional ceremonies and obligations. Although there is a powerful expectation on the modern Big Man to contribute generously towards customary and extended family obligations, these responsibilities cannot be sustained by the meagre salary of PNG politicians and public servants. Hence they are tempted to break rules and legal procedures to meet those expectations and often yield to it. Sometimes to ask favours from a ‘wantok ' is not seen as unethical. Politicians look after their electors, by giving them money and attending to their tribal needs, so as to secure their continued support. Often this comes at the expense of legitimate service delivery 

Respect and Loyalty of the Tribe/Group

Traditionally, the members of the tribe/group are expected to pay allegiance to their Big Man leader. People vote according to their tribal and kinship lines, not necessarily an exercise of a free choice. 

People are not allowed to criticize their Big Men in public regardless of their performance. It is one of the reasons why you do not hear a public outcry when our leaders do something wrong. Our people are culturally programmed to accept their wrong doings with good grace and forgiveness and our leaders continue prey on the gullible public. 

Protecting the Big Man 

When a Big Man in a traditional group/tribe setting commits a wrong, he retires to the safety of his tribal or ethnic cocoon. This can create an impression, albeit erroneous, that the whole community is being attacked and should defend. So while every member of the group is expected to forgive and venerate him regardless, those obligations clash with the demands of individualist oriented western laws that require individual criminal responsibility. In PNG, if you try to hold one person responsible for his/her own wrongdoings, you may find yourself dragging the whole tribe/group out. 

Our society is conditioned to protect even the worst criminal. In Western cultures, when someone commits a crime, everybody, (sometimes even their immediate family), treat that person as undesirable and readily hand him/her over to be dealt with according to law. In our culture, we are prepared to protect the perpetrators, even to the extent of putting up a fight. In a case of a rape, we prefer paying compensation to the victim than handing over the perpetrator to the police. If the victim’s people insist on taking revenge, as his wantok's we are prepared to fight for him. In so doing, we pervert the course of justice.

Stealing from what you already own

Traditionally, you cannot steal what is already yours or belong to the group that you belong. The absence of nationalistic feeling results in individuals seizing opportunities to steal from the State, as they regard the State as a huge entity that does not care about them hence they should not care for it. 

Opportunistic cultural strand

The exposure to modernity has also reached a certain cultural level, where we are conditioned to proceed with the assumption that whatever is not fully protected is there for taking: where weaknesses are exploited for private gain. In this particular mindset, people want to do the right thing, not because it is right, but because the wrong things are fully protected.

Appreciation and Reciprocity

Reciprocity and appreciation, caring and sharing, has always been part of our culture. Today, when you are receiving something from a government official, be it a cheque, sealing of documents, or any other routine services, there is an expectation of a token of appreciation, notwithstanding that he is paid by the Government for services rendered. 

The Ombudsman Commission and the Public Service General Orders require public officials to declare the receipt of certain gifts in connection with their official duties. I suspect this is only honoured in the breach.

The line between Melanesian appreciation and bribery is blurry and where occasional gestures of appreciation were once the norm, now, nothing gets done until some so-called “lunch money” is paid. Lunch money is paid for favourable considerations, often to expedite government processes. Such corrupt behaviour has, overtime, weakened the effectiveness and efficiency of our public service to such an extent that the wheels of the public service machinery do not turn until you grease them sufficiently with these bribes known as lunch money.

A relentless pursuit of wealth has substituted and thrived at the expense of traditional and moral values. Now, in PNG, many public officials use their positions to conspire and cut deals in Government contracts that will directly benefit them at the expense of good governance. 

Corruption of traditional practises

In some parts of PNG, polygamous relationships such as marrying more than one wife by the traditional Big Men was a sign of wealth and status in the society. In today’s world, the paradigms have shifted and the imperative for polygamy is no longer valid. Yet the modern Big Men justify this practise by invoking 'culture' when, in reality they engage in extra marital affairs, even secretive promiscuous affairs merely for pleasure. I view it as moral corruption. 

Moral and Ethical Leadership

Once a person is devoid of his moral values, he will be prone to indulge in any corrupt activity. It is my belief that moral corruption is the cornerstone to all other forms of corruption. 

While the law should remain the minimum standard of human conduct, above that is morality. When malodorous incidents of corruption, venality, lack of moral judgement and discipline are unearthed, true leaders with integrity do not run for cover behind the shield of procedural laws and perceived rights. They own up. 

Our founding fathers intended that our Leadership Code would be morally binding. The Constitutional Planning Committee Report Chapter 3, states "We intend the Leadership Code to be more than mere directives. It should be morally and legally binding on "leaders" and firmly enforced".

Morality is a social lubricant. A lubricant, separates moving parts of a machine, reduces friction and making the system work efficiently and effectively. If the government is going to function like a well-oiled machine devoid of friction, it will constantly need to employ people of high moral principles and professional standards. A salient example of such a friction is our recent political impasse where members of the Legislature, Executive and Judiciary flexed their muscles using their institutional powers to wage war against each other. In so doing, they eroded the constitutional line that governed the separation of their powers. Thus the actions of individuals have a corrosive effect on the integrity of the institutions of government. When our people withdraw their respect for individuals, the credibility of the institutions they head diminishes, and ultimately the institutions loose the legitimacy they derive from the people.

Redefining our Development Path

Our system of Governance cannot be a carbon copy of Western governments – the underlining inherited cultural paradigms won't allow it. PNG has been struggling with the harsh reality of our propulsion into nationhood by those who lacked the ingenuity to foresee the pitfalls of trying to fit a round peg into a square hole. But with the aid of some of the ingenuity that was initially lacking, I believe there is a way forward to enhance social and economic development. 

If the primacy of the community, dynamism of custom, and significance of collective social action remains defining features of the contemporary Melanesian social order, all we need is to use them in new ways to achieve order in the society . Law and order can be better achieved if we redefine our laws to be compatible in a communal setting, by making use of the existing societal structures such as groupings. 

A noticeable example is the Inter-group Fighting Act 1977 which is one of the least enforced penal laws in the country, yet inter-group fighting is a common occurrence in many parts of the country. The Criminal Code Act 1974 was adopted from Queensland, which demands individual criminal responsibility – making it largely redundant in the tribal (hence PNG) context. 

Why can't the strong sense of group loyalty that our society had fostered over the ages can be transformed and transferred into loyalty to the institutions of government? 

We cherish some of our worthy customs and traditions but also consider modernization as an economic and political necessity. Skilful political management is needed to defuse the potential conflicts so as to ensure they complement national development . 

Define Ethical Values

There is a need to define the ethical and moral values for all leaders, as uncertainty is a cause of corruption and abuse. 

Education and Awareness

Moral education of our citizenry is very important as it will trigger resistance to corruption from within one’s own conscience. 

One of the prerequisites for further development is to train, not only skilled, but a relatively disciplined labour force for the country. 

Our leaders need to be taught traits of exemplary leadership by other countries so as to be knowledgeable individuals of substance and worth who can stand shoulder to shoulder with their counterparts in the world in terms of intelligence, wit and wisdom. 

The laws and systems are as good as the people. Having a water-tight system with wrong people will result in these people devising wear and tear mechanisms to avoid accountability and eventually weaken the system. We have to depart from cyclical rotation of bad apples (people) from department to department and start building the next generation of leaders who will cause change in the country. 

Integration

Besides, the history, geography and system of Government we share, we must endeavour to establish a true friendship and kinship between the people of our countries; a bond that is strong based on our shared values and principles. I would like to see us forge an unbreakable bond that will underpin our bilateral relationships. Trust, sincerity, and respect for each other are the essential ingredients that can help build this relationship. I would hope that such a relationship will naturally eliminate all forms of superior-inferior undertones for as nationalistic feeling grows within PNG, an imbalanced, impersonal relationship can stir resentment and eventually affect long term relationships between our countries. Let us stand shoulder to shoulder beside each other as true equals – interdependent but independent. If we give a human spirit to the mutual agreements and bilateral relationships that we already have, this will happen. 

I thank Australia for taking the lead in helping our nation to develop through programs such as this, as well as the annual scholarships and exchange programs that are offered for our people to not only take up academic studies but also to be exposed to Australian culture and its values. 

The Missing Link

In weaving the above line of discussions together, I believe that the focal link that has been missing is leadership – on which everything rises and falls. I have seen the rise and fall of many politicians, but I am yet to see a true national leader. 

O arise, all you sons of this land. Let us revisit the pillars of our existence and redefine our path to development. 

Our tour ends at this point.

God bless you all.