The "Boi" Social Identity Phenomenon

There is this social identity trend developing subconciously among young males. "Em boi yah" "Yu  boi stret" "Bata boi man"...are a few popular remarks I receive from friends. This social identity is very much asociated with male youths, and in Madang, this has become so popular. The thing that intrigues me about this 'boi' identity among male youths is the general awareness of its existence without us realising its influence on young males. I believe that it has become a subconciously institutionalised form of social identity.

Young boys which I often associate with often would call me a 'boi' or 'boi man' every now and then I come across them. Even if walking past a group of boys having conversation, they would always refer to each other in that kind of language. It is a complementing remark as boys would often commend one and other for doing something seen as good or accepted in the eyes of their peers. "ah yu boi stret"  "boi man!" "yu boi!" are some of the popular remarks.

The question that always come to my mind everytime I hear these remarks is "What exactly does it mean to be called 'boi'? This question has led me to the concept of the Boi Social Identity Phenomenon, which is widespread, well known and a generally accepted form of identity among youths in Madang town. I have heard stories that this is not only popular in Madang, rather it is also a familiar identity used in the Sepik (East & West) and Morobe provinces as well, but I have yet to find out more on this.

It is innate for social groups to have some rules or code of conduct, whether ethical or unethical, members will have to conform to these established formalities in order to be part of the group. In this case, 'boi' groups (from my small analysis) in order to be recognised or "kisim Luksave" (as most refer to this) as a boi' and be part of the group; you have to have what they call "pasin" (way/attitude/behaviour/trait/characteristic/quality,etc) that is generally accepted by 'boi' groups.There are many 'boi' groups in Madang town, but more or less they have the same way of behaving. Therefore, if I were to be recognised as a boi in my peer group; I will have to live up to the expectation of those already in the peer group so that I be recognised as a boi and ultimately become part of the group.

This has led me to believe and assume that from these boi groups developing in and around Madang town, it has help greatly in creating negative social behaviour, resulting in youths turning to illegal/ illicit and anti-social behaviour and acts. I believe boi social groups contribute to harbouring and breeding criminal behaviour in young youths in Madang town, I will assume the same for other places outside Madang.

With the social and economic challenges being faced by many Papua New Guineans today, one can argue or dispute my assumption to say that it is the social and economic inequalities that causes youths to turn to crime, however; one would not dispute the fact that most, if not, all crimes commited are done by persons from the area (example; ol boi lo sisiak 3, gavsto, phd compund, ol mangi lo newtown, etc), and are often young and within the youth age range. Boi groups become that perfect channel for the so called 'disadvantaged' and 'marginalised' to commit crime, because boi groups provide that conducive environment for young male youths to do something they would not do alone. And they also do it because they have support from within their own group and this further strengthens their will to commit to any act.

Therefore, the boi social identity phenomenon may be a link to understanding the way youths behave. For the case of youths in Madang town, the boi identity is very much influential on young male youths nowadays as they grow into the stage where socialising and peer bonding become strong and creates more challenges for parents, community, society, and the province as a whole.