PNG contemporary cultural dances in modern day - Is our cultural dances and traditional attires dying out slowly or are they changing?

PAPUA New Guinea is a country of more than 840 different tribes. Their cultures are distinctively so unique and different from each other. They speak completely different languages but they are Papua New Guineans - one nation. The cultural diversity is a pride to Papua New Guineans and each year on the 16th of September, they gather to celebrate the country's independence.

They sing and dance to the chants of their own, in their own languages, more than 840 different languages.

The year 2016 brought the nation its 41 independence. Again they dance and chant to celebrate the day. Over the years, the cultural dances, its chants and traditional attires have changed. This is an indication that the country is losing some of its traditional cultures and dances. 

In the selections of random photographs below, you will notice some changes in the way the girls from Enga (one of the provinces in Papua New Guinea) have dressed. Modern dressing elements are evident their traditional dressing. Take this as an example of the other 840 cultures of PNG which are changing.

Its PNG Contemporary Culture! Are we loosing the traditional values? Are we changing too fast?

Happy viewing!

Engan girls at Ela Beach for the 41 independence celebrations.

 Photo: Nangu Gomo, 16th Sept 2016.

Girls from Kandep in Enga Province, Papua New Guinea. Picture taken by Sharon during the 33rd PNG Independence Anniversary celebration. 2008. 

Image: Mathew Yakai blog

From Porgera Enga province in Papua New Guinea during the 33rd independence anniversary celebration on 16th September, 2008. Image: Mathew Yakai blog

PAPUA NEW GUINEA | Wednesday, 22 September 2010.

 Image: Mathew Yakai blog

PAPUA NEW GUINEA | Wednesday, 22 September 2010. 

Image: Mathew Yakai blog

Enga young at the Enga Cultural Show, 2014. Image: Supplied. 

Engan young girl in 2012. Photo: supplied.

St. Peter's Primary School students in Port Moresby on the 38th independence celebrations in 2013. Photo: Port Moresby blog

St. Peter's Primary School students in Port Moresby on the 38th independence celebrations in 2013. Photo: Port Moresby blog

Engan girls at Ela Beach for the 41 independence celebrations.

 Photo: Nangu Gomo, 16th Sept 2016.

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Kutubu Kundu and Digaso Festival is for protecting and conserving the environment

World Wildlife Fund is proud to organised the Kutubu Kundu and Digaso Festival in Kutubu with the support of the community to promote their culture and the environment where these cultures are derived from.

With this year's theme "LUKAUTIM BUS, GRAUN NA WARA - EM LAIP" WWF wishes to encourage and inform the community, its partners and supporters to take the responsibility to protect and conserve their environment.

To make a booking for Kutubu Kundu and Digaso Festival next year 2017 or onwards, contact the admin of this blog or the Kutubu Kundu and Digaso Festival committee.

Below are some photos from previous shows.

Happy viewing!

Source: Saina Jeffrey / WWF

10th Sepik River Crocodile Festival sponsors pledge support

by PISAI GUMAR

STAKEHOLDERS who participated in the 10th Sepik River Crocodile Festival have assured the organizing committee to continue supporting the show for its importance in preserving indigenous knowledge and skills.

This year' (2016) corporate sponsors were Bank South Pacific, the major sponsor who gave K25,000, Mainland Holdings (K20,000), PanAust Frieda project (K10,000) and National Development Bank (K5000).

Ambunti contributed K50,000 and Tunip-Hunstein LLG gave K30,000. Other sponsors were Ambunti-Drekikier district development authority (K150,000) and Sir Michael Somare K15,0000).

BSP and NDB also provided opportunity for locals to open new bank accounts.

A total of 50 cultural groups from Ambunti-Dreikikier, Wosera-Gawi and Angoram districts participated in displays of colourful local artefacts.

Ambunti-Dreikikier chief executive officer Francis Kambaka said the festival had uplifted the face of the district by setting it on the world map and attracting tourists from abroad each year.

"We are no longer the back page people in terms of socio-economy activities. Overseas tourists have found out about our potential and are flocking here annually," he said.

"But we need to improve and expand in terms of providing accommodation, transportation and in displaying local food recipes."

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To make a booking for Sepik River Crocodile Festival next year 2017 or onwards, contact the admin of this blog or the Sepik River Crocodile Festival committee.

Happy viewing!

Source: The National

Melanesia: The Future of Tradition

by JAMES WEINER

Western Melanesia, comprising New Guinea, Vanuatu (formerly the New Hebrides), New Caledonia, and the Solomon Islands, has long been one of the most ethnographically investigated regions of the Fourth World. Although the coastal areas have been the sites of contact with European and other Pacific Island cultures since well before the 20th century, many peoples of the rugged and remote interiors, particularly on the island of New Guinea (now politically divided into the independent Commonwealth country of Papua New Guinea in the east and the Indonesian province of Irian Jaya or West Papua in the west), were first directly contacted only after the Second World War. During the 1950s, anthropologists had an unprecedented opportunity to bring modern social analytical techniques to societies that were only then encountering--and under the mildest of conditions--the presence of European colonizers.

The cultural variation in Melanesia, particularly in Papua New Guinea, is unique in the history of human societies. Residents of Papua New Guinea, who number nearly 4 million today, speak one-quarter of the world's languages, around 800 distinct tongues. Many of these languages are spoken by fewer than 1,000 people and many are in danger of disappearing altogether with the spread of two common languages, English and New Guinea Tok Pisin. Fortunately, the Summer Institute of Linguistics, an adjunct to the country's Christian missions, has done a great deal of linguistic work in Papua New Guinea. For more than 30 years, the Institute has documented grammars and lexicons of New Guinea dialects. 

The Department of Linguistics in the Research School of Pacific and Asian Studies at the Australian National University has also accumulated linguistic data on many Melanesian languages. And most importantly, the overwhelming proportion of Papua New Guinea people are still village dwellers in their traditional land; most of their languages will continue to be spoken and transmitted for the time being.

The resilience of Melanesian cultures, and their capacity to absorb new elements into their cultural repertoire, continues to compel the attention of anthropologists. In the 1950s, Australian anthropologist Peter Lawrence wrote of the now-famous "cargo cults." Cargo cults were the Melanesians' attempt to explain, in their own cultural terms, Western dominance in material wealth and technology. 

They attributed to westerners a superior form of cult and magic and tried to appropriate it. Cargo cults were the sporadic outbreak of communal ritual innovation in this regard, but the cargo cult as a more enduring feature of Melanesian cultural innovation represented the deep-seated capacity of local Melanesian traditions to borrow new concepts and infuse their cult life with the power of external knowledge. The cargo cult remains a feature of communal cosmology throughout Melanesia and, as Tony Regan shows in his account of the Bougainville rebellion, has played a key role in local people's perception of their disadvantage with respect to the Panguna mine.

Politically, Melanesia is notable for its benign attitude toward the West. With the exceptions of New Caledonia, which Denis Monnerie discusses in his contribution, and West Papua, which is still engaged in a struggle for independence from Indonesia, as Eben Kirksey and Diana Glazebrook remind us in their contributions, no legacy of colonial brutality or wholesale appropriation of land or labor served to radicalize a generation of Melanesian leaders. Residents of Vanuatu have, however, made strenuous efforts to reassert kastom (customary, pre-Colonial village law and practice) against the cultural influence of the English and French. Kastom, as Tim Curtis notes in his contribution, is a political statement of traditional Vanuatuan culture's role in contemporary nation-building. Further, as Tony Regan shows in his contribution on the Solomon Islands, the struggle between ethnic groups looms large in western Melanesia, a function of the way in which the idea of a sovereign national state has influenced local aspirations toward autonomy and cultural distinctiveness.

Stuart Kirsch and Mike Wood remind us that some of the most pressing problems (now receiving increasing international attention) are the environmental concerns of indigenous populations faced with large-scale logging and resource extraction projects on their lands. Papua New Guinea is heavily dependent on the income from foreign-owned resource projects. Some multinational resource companies such as Chevron and Placer, and smaller companies such as Oil Search, have taken seriously1 the idea of a stakeholder-constituted forum for planning local development and securing an economic future for local landowners. These attempts, however encouraging, must be balanced against notable failures in Melanesia, both political (Bougainville) and environmental (the Ok Tedi Mine).

Papua New Guinea has been labelled a "weak state," in which the practices and structures of governance, particularly in remote areas, are tenuous at best. Because of its lack of resources and personnel, the Papua New Guinea government is inclined to cede to resource extraction companies responsibility for the maintenance of social order and the provision of services in such regions. Although resource companies bring to local communities increased opportunities for income, training, and employment, as well as improved educational and health services, they also bring less desirable influences.

Holly Wardlow describes the spread of HIV and other sexually transmitted diseases, an increasingly serious problem in Papua New Guinea today. Anthropologists have focused on Papua New Guinea as an area where sexual activity, both homosexual and heterosexual, was a critical component of ritual and initiatory practices in many places and where gender dichotomies are still salient in everyday life. The effect of STDs on societies in which the sexual act is of such signal cultural significance is a threat not only to the physical wellbeing of these communities but to their cultural values as well.

Three of this issue's contributions concern West Papua, perhaps the most politically volatile region in Melanesia today, particularly in the wake of East Timor's success in gaining independence from Indonesia. Poorly armed, small in numbers, and without the resources to take advantage of international communication channels, the West Papuan secession movement (OPM) has nevertheless attracted international attention for its cause--Melanesian independence from Indonesia. Indonesia's interest in the region's vast mineral wealth, however, will likely preclude West Papuan independence.

Despite the political, economic, and physical hazards brought about by Melanesia's increasing exposure to a global world, local communities have responded in ways that augment and enhance their cultural identity and uniqueness. Eager to embrace western modes of life, they nevertheless insist on doing so within the framework of their customary laws and their still profound attachment to their ancestral lands. The constitutional protection afforded their cultural laws in the independent countries of Melanesia is the most secure bulwark against threats to their cultural survival.

1. These companies are submitting proposals to the PNG government to address issues of landowner political instability in oil project area.

*James Weiner received his Ph.D. in anthropology from The Australian National University in 1984. He conducted fieldwork among the Foi of Papua New Guinea for more than three years. He has been lecturer in anthropology at The Australian National University and the University of Manchester and professor of anthropology at the University of Adelaide. Author of four books and many articles on the Foi, he now works as an independent consultant in Australia. He can be reached at: james.weiner@anu.edu.au 

source: Cultural Survival Journal https://www.culturalsurvival.org/ourpublications/csq/article/melanesia-the-future-tradition

Rio face painting - PNG Culture on mural for the 2016 Rio Olympic Games

PNG-inspired street art on a breathtaking mural for the 2016 Rio Olympic Games. Brazilian Street Artist Eduardo Kobra created one of the world's largest murals for the 2016 Rio Olympics which is titled "We Are All One" the mural shows five faces representing the five main ethnic groups of five continents. The number also matches the number of rings' in the Olympic games' logo. 

Located in Rio's Port Zone, it is one of the largest murals in the world at 32,000 square foot meters wide and 15 meters high. The mural's Port Zone home is one of three "live zones" that hosts music performances and free entertainment for the public during the Olympics. According to Brazilian news channel Grupo Globo, Kobra started work on the mural at 7:30 a.m. each morning and worked 20 hours in the hot sun everyday for six weeks.

Source: Ministry for Tourism, Arts and Culture / Facebook/2016

Tribes across the world - Come meet the tribes, see their way of life and learn about their cultures

The males from the Huli tribe in Papua New Guinea make wigs from their own hair and decorate them with colourful feathers. Photo: Nellie Huang

by NELLIE HUANG

IN remote corners of the world, you'll be surprised to find many primitive tribes that continue to live the way their ancestors have for centuries.

Life can be harsh for these tribes: Some survive on livestock or natural foods from the environment, while others sustain themselves by hunting. Many of them live in simple mudhouses or bamboo-thatched homes. Some don't even have access to clean water or electricity.

However, these tribes have been able to preserve their cultures and traditions, thanks to years of isolation from the outside world. They live culturally rich lives with colourful costumes, traditional dances and customs that have been passed down from one generation to another.

Here is a look at some of the most amazing tribes I've encountered in my travels around the world.

MAASAI WARRIORS — KENYA AND TANZANIA

The Maasai (also spelled as Masai) are a semi-nomadic people from East Africa who are known for their unique way of life as well as their cultural traditions and customs. Living across the arid lands along the Great Rift Valley in Tanzania and Kenya, the Maasai population is currently about 1.5 million people, with the majority of them living in Kenya's Maasai Mara.

The Maasai are reputed to be strong warriors who hunt for food, drink the blood of animals and live closely with wild animals. Dressed in bright-red Shuka cloth and colourful beaded jewellery, the warrior men proudly adorn themselves with what may appear to outsiders to be women's attire.

According to the Maasai people I met in Kenya, they have little interest in the supposed benefits of modern life.

THE SAN BUSHMEN — BOTSWANA

The San people (or Saan), also known as Bushmen, are one of the indigenous hunter-gatherer groups of Botswana. These indigenous hunter-gatherers were first made famous by the movie, The Gods Must be Crazy.

Most of them live deep in the Kalahari deserts of Botswana by hunting and gathering food from the bushland.

Unfortunately, the San people were evicted from their ancestral land in the 1950s and were forced to switch to farming as a result. Banned from hunting and forced to apply for permits to enter the reserve, they are now being pushed to the brink of extinction.

In Ghanzi, Botswana, we went out to the bush with a group of San people who showed us how they gathered herbs for medication and plants for food. It was really interesting to hear the way they speak (their dialect consists of a lot of clicking sounds) and learn about their centuries-old survival techniques.

The San people still use rock and flint to start fires. They also hunt for animals using weapons that are handmade from bamboo. Water is obtained from plants like Tsama melons.

THE HULI WIGMEN — PAPUA NEW GUINEA

The Huli is the largest ethnic group in the Highlands of Papua New Guinea, with a population somewhere between 300,000 and 400,000 people.

Huli men are best known for their decorative woven wigs adorned with multi-coloured feathers and used as elaborate headdresses during singings (massive celebratory festivals). The Huli Wigmen attend wig schools and live together in isolation from the rest of the community.

During my visit to Papua New Guinea, I met the teacher and students of Poroiba Akua Wig School, and had an interesting lesson on how to grow wigs. According to the Kupunu or the teacher, a student can only grow his hair into a wig with his teacher's spell.

Only male students are allowed in the school and they have to study there for years before becoming Wigmen. The school does allow female visitors though.

HMONG WOMEN — VIETNAM AND CHINA

My visit to the Sapa region of northern Vietnam was memorable mainly because of the strong Hmong women I met along the way.

Although Hmong culture is patrilineal — the husband's family makes all major decisions — Hmong women have traditionally carried a large amount of responsibility in the family.

The children learn gender expectations at a young age and girls traditionally take on household responsibilities from their female elders by the age of eight. Besides taking care of the household chores, the women also plant and harvest fields with their husbands.

Many Hmong women now work in tourism, opening their houses to trekkers for homestays and helping during hikes.

THE HIMBA — NAMIBIA

A group of indigenous people live in the harsh, dry deserts of the Kunene region, northern Namibia. They have become well known throughout the world for their practice of covering themselves with otjize, a mixture of butter fat and ochre, to protect themselves from the sun.

The mixture gives their skin a reddish tinge, symbolises earth's rich red colour and life, and is consistent with the Himba ideal of beauty. Himba women also like to braid each other's hair, which is also covered in the ochre mixture.

There are now between 20,000 and 50,000 Himba people left and most of them make a living tending to livestock or welcoming visitors into their villages.

During my trip to Namibia, I met a Himba family in Damaraland and it was definitely an experience talking to them and understanding their way of life.

LONG-NECKED KAREN WOMEN — MYANMAR AND THAILAND

In the border mountains between Myanmar and Thailand live the Karen people, a tribal group related to the Tibetans. Today, their tribe numbers around 40,000 people as more are moving to the cities.

The Karen people are most famous for the neck rings worn by the women for beautification purposes. The first coil is applied when the girl is five years old. As she grows, it is replaced by a longer coil.

Sadly, the number of Karen women who still practise this custom is dwindling and many people are exploiting them for tourism.

I met a few Karen women at Inle Lake in Myanmar, who had travelled thousands of miles to live there to work in the tourism sector. Many of them are hired to simply take photos with tourists and show them how their neck rings work.

Huli Wigmen

Sili Muli from Enga

Nebilyer Men - Western Highlands Province

Kuru-Ware girls from Engwal - Tambul

Kutubu Kundu beaters 

Kuru-ware men from Engwal tribe - Tambul

Huli men

Source: Today Online / Lifestyle

Bulolo Cultural Show set to be bigger and better in 2017

by WENDY KATUSELE

THE Bulolo District Cultural Show is set to be a bigger and better event come next year with more funds expected to be pumped into the annual extravaganza.

Member for Bulolo and Deputy Opposition Leader Sam Basil told an enthusiastic show goers on Saturday during the 6th annual show which was officially opened by visiting guest and Member for Goilala William Samb.

Basil told the crowd that together with the Bulolo District Authority as front runners of the event, he would see additional funds injected to the improvement of the grounds, more involvement from the various cultural performance from the six Local level governments in the district gets a fair representation.

“Respect the show as we make the show bigger in 2017 with more money so this show will be bigger and everyone enjoys,” Basil told his people.

Guest speaker, Samb and his delegation from the Goilala District Authority were graced by the honor to officiate at the event but more importantly seek help from Bulolo which is a district in the country that is seen service delivery by its Member.

“We are here to see things in Bulolo doing so we can be able to do likewise in Goilala,” Samb said. This receive ovation from the crowd an indication of services delivered in the district by their local MP.
The visit is set to foster a mutual relationship with the two districts for development.

William Samb said Papua New Guinea’s perception of his people were that they were rascals and murderers but he wanted that to change.

He added that Bulolo was fortunate to host its own district show apart from the usual provincial shows held around the country.

Solomon Island musician Shazzy was the main attraction backed up by local artists K-Dumen, king of Tolai rock Leonard Kania, Squatters band and Masalai band of Lae.

Flora and fauna, art and craft were displayed in various stalls set up.
Several organisations took the time to do awareness on various social problems faced in the country. 

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To make a booking for Bulolo Cultural Show next year 2017 or onwards, contact the admin of this blog or the Bulolo Cultural Show committee.

Below are some photographs from the Bulolo Cultural Festival.

Happy viewing!  

Source: PNG Loop

Different tribes meet at Goroka Cultural Show 2016

Every year Goroka Cultural Show brings together different tribes to showcase their cultural diversity. Photographs below are from the 2016 show.

Happy viewing!

Photographs: Leo Wafiwa

Don Bosco Cultural Day 2017 - Diversity in culture: many different tribes, many colours and one nation - Papua New Guinea

Faces and colours of Papua New Guinea at the Don Bosco Technical Institute Cultural Day 2016. It is an annual event. For more information about the event in 2017, 2018, 2019 and on-wards, contact: melanesianways@gmail.com 

Happy viewing!

Photographs courtesy of 3Xone Piksa