The True Degree Woman of Enamira

Written by Nathan Matbob

Literally with nothing she walks with into diwai

No cargo, no change, no suitcase

But the clothes on her back, mobile phone and an old copra sack sling bag

3 weeks late into semester one

Determined with the will to learn she perseveres

Not a single word of complain

Hardened by her past

She shuns not at the opportunity to learn

Though being the last born

She has had no support

Makes it through first year alone

Not a single word of complain

Following year big bro comes along

Excited at the prospect

She sweated to bring him over

The application, approval, transportation

She arranges with love for big bro

And still not a single word of complain

Big bro is a mighty knight with pen and ink

Brings to life his taughts on a blog

Stirs controversy and raises eyebrows

He’s on top of the world

She warns him of the threats

He spats at her and calls her a dog

Threatens to kill her and her redskin dog

She backs off and lets him be

Not saying a single word of complain

He ups the anti

Ridiculing her on his blog

His own blood sister

The one who brought him to diwai

The one who ensures his school fees are paid

The one who makes sure he has pocket money

The very one who literally brought big bro to diwai

And yet, she makes no single word of complain

And now this degree woman of Enamira

The last born of the family

Is about to complete her final year

And be the first in the family to obtain a degree

A feat big bro should have achieved ages ago

Yet, she ushers no word of boastfulness

Tells no one of her achievements let alone no one knows her struggles

And still, not a single word of complain

Glossary

diwai- Divine Word University, Madang 

The Beauty of Misima

The Island of Gold is known for its mineral riches, however allow me to show the other side of the island Misima. As I had written in the first part, Misima, particularly Bagilina has fresh cold running rivers that are within walking distance of each other. The village is located at the edge of a steep range that leads to mount Oiatau, the highest peak in Misima. Bagilina is located at the foot of the range, it is impossible to build houses any higher up the range, hence; there is limited space. There are no playing fields or open spaces, there is no roads for vehicles, only a small track that stretches for about 10 kilometres to Ewena (the next village from Bagilina). The beauty of the place is indescribable; these are a few of the many pictures I took whilst there for Christmas holiday.

     

A Review of Muhamed Yunus's "Empowerment of the Poor: Eliminating Apartheid practiced by Financial Institutions"

Muhamad Yunus was teaching in the United States when there was a movement towards independence in his homeland Bangladesh. There was widespread war, bloodshed and misery at that time. But after nine months of fighting, Bangladesh gained independence, Muhamad decided to go to his homeland and help rebuild and create a nation they (Bangladeshis) aspire to create.

However, Bangladesh did not move forward, in fact the situation took a turn towards the worse. There was widespread poverty; people were hungry and dying in the streets and villages of Bangladesh.  This lead Mohamad to inquire why people were dying this way, and if there was anything he could do to help delay or stop it, even for one person.

It was one particular incident that pointed him to the right direction. A woman made beautiful bamboo stools and sold them for a very low profit, this was because she was a bonded labour to the person who was supplying her with the bamboos; hence, he would pay her at whatever price he wished. Deeply moved at how the woman made so little for so much labour, he began an observation with his students in different villages, after much examination he found that poor people did not need much to start up or fund their business ventures. From one his students findings; a group of 42 villagers needed just $27.

Muhamad started asking banks in Bangladesh to lend small loans to the poor to help them start their small businesses. However, he was either turned away or refused by major banks throughout the country. This led him to the idea of starting a bank of his own. It would be a bank for the poor which can lend small loans. After two years of convincing the authorities, the Grameen Bank was finally opened in 1983.

It was an alternate bank which had a different approach from the conventional establishments in Bangladesh; it was the bank for the women and the poor. At first it was not easy to persuade women to join the bank; traditionally men were not allowed to address women and decisions were always left to the men to make, therefore it was a daunting task to persuade women. However, after much convincing; women started to take small loans to fund their little businesses. This was seen as an ‘enormous leap’ as women were never regarded as breadwinners. This empowered the women not only financially, but also their self esteem and confidence that they can be breadwinners too.

Many good things happened with women being borrowers rather than men; this led to the bank focusing more on women. Today Grameen Bank works in 36 000 villages in Bangladesh, has 2.1 million borrowers, employs 21 000 people, 94% of borrowers are women, and has a recovery rate of more than 98% since inception.

Other banks loans to rural residents have never added up to Grameens $400 million mark. The World Bank Report showed that one third of borrowers have risen above poverty line, another one are near to achieving it, and the remaining one third are at different levels.The bank also advocated on family planning, sanitation, nutrition, and housing, hence today Grameen families are better off than non-Grameen families.

Muhamad stated that “poverty is created by institutions we have built around us. We need to redesign those institutions so that they do not discriminate against the poor. Poverty is a denial of human rights. We talk about human rights but we do not link human rights to poverty”. Therefore it is a must we have to alleviate poverty, because it is a human right that no one should live in poverty.

GOVERNMENT WITH NO MONEY?

The manner in which public money is spent is always a cause for concern when it comes to transparency and accountability. Apart from the obvious forms of corruptive, devious and deceitful practises that public officials apply to maximise their gain on funds meant for essential projects and services in the country, there are regulations in expenditure that permit officials to use portions of funds for activities that will not impact the intended projects or services.

One of such is the partial use of intended government money on personal emoluments and allowances, there is a certain percentage that can be spent on emoluments and allowances of persons implementing projects.

According to the Consultative Implementation & Monitoring Council (CIMC), in a conference held at Madang, the treasury audit stated that seventy per cent (70%) of public spending is absorbed by personal emoluments and allowances. The statistic is without a doubt shocking having to know how much public money being put into means contrary to the intended mission.

The public, NGOs and organisations have time and again criticised the government over its inability to deliver effectively. However, it has become widely acceptable to see public officials driving flashy vehicles, accommodated in luxurious hotels, and attending conferences in resorts, having a lump sum travel allowances, etc. 

So what is the point here? Well, the fact that PNG is so rich and yet so poor is because of the management of how we spend. Apart from the conventional corruptive practises that always eat away much of what is needed, laws also permit officials to use certain portions proposed for personal gains than the intended purpose, hence; there is only little left for the initial implementation of the project or service, and then we end up hearing people say “Gavman nogat moni (Government has no money)”. 

DESTROYING A SACRED INSTITUTION

I was watching a commentary by Dr. Ben Carson last week and was captivated by his remarks on marriages and the implications of changing its definition to be more liberal to same sex couples. His talk was in relation to the move by the government to legalize same sex marriages in the United States, and the thing that struck a chord with me was his referral of marriage as a Sacred Institution. Dr. Carson's reason was that marriage, being a sacred institution must be a union between a MAN and a WOMAN in the eyes of GOD. 

Now, with the proposed legislation to legalize same sex marriages, this in fact alters the definition of marriage to allow for the same sex couples. But the question that Dr. Carson emphasized on was, "How far can we go in  changing the definition?" People may now accept same sex marriages as being conventional, however there are consequences that will follow such a move. And how far can we go in changing its definition? It may be that in the future the definition will be changed to fit another set of interest group, and I can leave that to your speculation.

There was a move in Papua New Guinea to legalize sex work and same sex marriages, however it was met with stiff opposition on the grounds of its unchristian nature and its likeliness to offend culture and tradition. I can also remember that I debated on this issue, shockingly I found my team nominated to fight for the topic of the debate which was "Sex work and same sex marriages should be decriminalized". It was the most unpleasant situation our team was put into and personally a regrettable one, although we won.

Papua New Guinea has to be very careful not to cede to interest groups. Particularly those that do not in any way represent principles of Christianity and culture, let alone our national interest. Same sex marriage is one in particular that should never be recognized. 

I believe PNG has enough problems to deal with in corruption, basic services not reaching rural outskirts, people dying of curable diseases, lawlessness, tribal fights, settlement problems, high infant & maternal mortality rates, rape, sorcery killings, domestic violence, HIV/AIDS, and the list goes on. If we submit to special interest groups or persons, we may create more problems than solving them because the ramifications such are not immediate. We cannot allow the destruction of a sacred institution. Marriage should always be between a man and a woman. 

by Nathan Matbob

   

THE 'BOI' SOCIAL IDENTITY

The following writing are chapters 4 and 5 of my research on the 'boi', 'boiman' or 'boi stret' social identity in Madang town and its influence on young males.

CHAPTER 4. DISCUSSION AND ANALYSIS

4.1. INTRODUCTION

The ‘boi’ identity as revealed by the data substantiates the existence and popularity among adolescents and youths in Madang town. It is phenomenally a very appealing form of identity where young males can express themselves and most importantly identify themselves to. The conditions set out by different ‘boi’ groups in town lay the kind of behaviors created in them, whether it is good or bad, ethical or unethical, right or wrong; so long as it is accepted by the prevailing group is the main concern, and this comes in the form of peer pressure. In this chapter I will discuss the features that were consistent in my data analysis of the ‘boi’ identity. And then I will explain whether my theoretical assumption of a social institution has been proven or disproven. 

4.2. DATA ANALYSIS FEATURES

The data analysis provided my research with three features that came out strongly when I compiled the data. It showed that the extent of the ‘boi’ influence was phenomenal, I had to start from outside in the Sisiak settlement and come back into town so as to get hold of as many views from a wide range of respondents in my interviews. The feedback from my respondents were strikingly similar all across, the only difference was how they use the ‘boi’ identity. My respondents live in different locations and it is important to note where they live because this helps to understand the context of how they comprehend the ‘boi’ identity. For instance, Kalibobo and Sisiak were two contrasting locations, Sisiak is a major settlement with a population predominantly of Sepik origin, Kalibobo on the other hand is a residential neighborhood with people from different regions and nationalities living in that confined area.

In addition, from between these two areas, Sisiak is an illegal squatter settlement area compared to Kalibobo residence which houses some of Madang’s “well to do” people. Hence, in terms of living standards and wealth, I had presumed the ‘boi’ social identity would not be the same (or strong) in Kalibobo as it is in Sisiak, however, it turned out that my assumptions were wrong, and that neighborhood peer pressure in the residential areas was as strong and bonding just like Sisiak and PHD Compound. Although young males in the Kalibobo residential areas live inside fences and confined spaces of their homes, the influence of peer social group was more so important than the safety of their homes. It would be understandable to have strong social groups like the ‘boi’ groups in settlements and compounds, where there are small spaces between houses and privacy is not a luxury. It turned out the opposite of what I had thought, but it was an eye opener for me to know how much influence this ‘boi’ identity has on young males.    

However, the responses I received from my interviews with young males from those areas were strikingly similar, and they share almost similar understanding and sentiments of the ‘boi’ identity.  All confirmed that they know it and have heard, or used it in their conversations. They also were able to tell me what they know about this identity and how it is used in their place of residence. They all confirmed (without being asked) to the fact that young males cannot just be called a ‘boi’ because of his physical features, rather it is more of a recognition of status and being accepted into the group which are important and fundamental to this identity. For instance, one of my respondents mentioned that for someone to be recognised as a ‘boi’ in his group; he has to first of all attain respect from someone already in the group (this is where pasin and luksave come in), he can do this by establishing himself as a trustworthy, committed and someone who is willing to do whatever action deemed necessary by the group, even if it means stealing food from home to feed friends.   

4.2.1. AFFIRMATION OF THE ‘BOI’ IDENTITY AND ITS INFLUENCE

The findings establish a general agreement that this ‘boi’ identity is known within the male adolescents and youth ages. In this case, the data translated in my research confirms that there is a general awareness that this social identity does indeed exist and has an influence to some considerable degree on youths. Considerable degree meaning; my subjects are familiar with this concept of my research and that they could relate to it without having it explained to them.

Given the data provided in the research regarding the extent of this social identity’s influence, it translates that not only are my subjects generally aware of the existence of this social identity, but also they acknowledge it as a very influential and effective means of communicating between and within male peer and youth groups.

One feature that came out obvious in the interviews was the fact that certain standards norms or behaviors conferred to me without me asking. My respondents mentioned that there is generally accepted conduct that all ‘bois’ are expected to portray to show that they are genuinely regarded as a ‘boi’

All my respondents acknowledged the fact that there are many other ‘boi’ groups around Madang town and that they have their own way of conduct and behaviour. They said that there is no ‘one’ type ‘boi’ group that all belong to. It depended on where the young males live and how they socialise with each other. Other than that, ‘boi’ groups maintain their status and live up to the ‘boi’ identity that is attached to the group. Often when one does something wrong or contrary how the particular ‘boi’ group operates, others would openly say “Ah…yu no boi! (Ah…you’re not a boy!)” meaning to say that the person has not lived up to the standards and expectations of the group, hence, he would be considered something degrading like a “geligeli (girlie girlie)”, or “meri man (woman man)”, or “mummy’s boy”, or “Keku (Show off)” or any degrading and condescending statement towards those who are not regarded or seen as a ‘boi’.

4.3. AFFIRMATION OF THE SOCIAL INSTITUTION CONCEPT

Do the findings confirm the existence of a ‘social institution’ of the ‘boi’ identity? Generally Yes. Without a doubt my respondents agreed that the ‘boi’ identity is an influential and widely used phenomenon, as well as it has its own set of ways/customs evolved overtime by different factors and determinants. It created that space where young males can feel free to express themselves and seek their “true” identity.

The respondents also affirmed my assumption by acknowledging that the concept of ‘boi’ in other groups throughout Madang town were very much the same. To be a ‘boi’ one has to have certain kind of behavioral traits (can be good or bad so long as it is accepted), must have that ‘pasin’ that all ‘bois’ have and practice. You must be open to others, acknowledge and be courteous to your fellow peers and the people living around you.

Another thing they all pointed that was consistent right throughout the interviews was that individuality is not a character of the ‘boi’ identity, ‘boi’ groups are communal and those who become individualistic in their behaviour will not be treated with the kind of courtesy or respect as those who have an open communal attitude.

In other words, those who like staying in isolation and be independent are seen as outsiders, and this is perhaps where ideologies clash especially with educated individuals who are or would be more inclined to be independent and individualistic. This is probably one of the reasons why Divine Word University students will continue to have security issues with youths from the PHD compound, not only because of hatred towards educated students, but also because of differences in perceptions and ideologies.

It does not take computer science to figure why these problems happen; rather common sense and rationality can bring out why such problems occur. Peer groups such as the ‘boi’ groups support each other by creating an enabling or conducive environment for those in the group to be secured emotionally, financially, socially, etc; educated students on the other hand try to work towards sustaining themselves after they leave school, hence; ‘boi’ groups will always have these grudges and hatred towards university students in that aspect.

            
4.4. AN EVOLVING IDEOLOGICAL INSTITUTION

The ‘Boi’ social institution exists, however not a kind that can be seen or touch but in the form of ideology that has evolved overtime and becoming an apparent influence to society’s young male folk. 

However, there is no apparent theory to state how the ‘boi’ identity actually operates because it is an evolving trend and it cannot be tied down to a certain kind of behaviour. As stated previously, the confinements of how ‘boi’ groups operate and behave depends on what is acceptable in the prevailing group, hence; it remains as an evolving ideology that has already rooted its influence in the minds of many young males in Madang town.

4.5. CONCLUSION

‘Boi’ social identity is a term that accentuates deeper meaning than just being called a ‘boi’. Young minds tend to find social groups appealing and conducive for their evolving behaviour because social groups are always inclined to accommodate and encourage development of behaviors that can be good or bad, ethical or unethical; however at most times it is more inclined towards the negative than positive. ‘Boi’ groups play an essential part in developing anti-social and unethical behaviors that in turn affect the whole community, society, and neighborhood and Madang town. Having many ‘boi’ groups around town, it becomes a concern for the society to look into this growing social identity and help to impart positive influences into such social identities. 

CHAPTER 5. SUMMARY AND RECOMMENDATIONS

5.1.  INTRODUCTION

This chapter brings to conclusion the investigation into the ‘boi (boi man/ boi stret)’ concept. From the investigation there has been an establishment of certain findings that prove its existence and influence. The summary will outline the entire intention of this paper and its outcome, and the recommendations will give possible solutions to the problems that this social identity has with it. 

5.2.  SUMMARY

‘Boi’ is an influential social institution that has widespread and popular appeal to young males due to its conduciveness and enabling environment for young males to associate in. Nevertheless, such environments can harbor or breed anti social and illicit behavior of young males, which will contribute to social decay in communities, neighborhood and societies.  

With all that is given in the data findings and explanations, and the discussion and analysis; the ‘boi’ social identity and the groups that associate themselves with this identity become very much part of and also the determinants of its evolution. The general behaviour traits that come with this identity outline a growing form of social influence in the minds of young males in Madang town.

It cannot be tied down to where exactly this social identity is evolving into, how exactly ‘boi’ groups behave (because there are many different ‘boi’ groups around town with their own way of behaving), and what will become of this identity. However, the data affirms that ‘boi’ groups provide a conducive and enabling environment to develop anti-social and negative behaviors as mentioned previously.

The ‘Boi’ social institution is a very influential and widespread throughout Madang town. With its own form of behaviour and control it will continue to be a major factor of influence on young males. Its existence proves that there is an evolving social identity ideologically manifesting and influencing the behaviour of young males. I assume that it will continue to evolve and become more complex as young males subconsciously develop new attitudes and influences from external forces such as culture and western ideologies.   

5.3. RECOMMENDATIONS

Such a social institution has potential to drive development (local community/ neighborhood/settlement/etc.) because that is where the young male folk would best suite themselves in. Exclusion of such groups will result in regression other than development.

The government and NGOs should tap into the potential of such institutions (‘boi’ social institution) and use it as a vehicle to drive development and change, thus this does not only give the young something to do but helps to build better citizens by imparting good values and life learning skills. For instance, the ‘Yumi Lukautim Mosbi’ initiative is an exceptional success story of how to utilize the potential of young youths in Port Moresby. They (youths) were engaged and included in projects that helped to not only build their capacity and boost their confidence; but it enabled them to feel part of development. Inclusion of all age groups in development brings up the initiative to be responsible, hence; enables real change to occur.

Youths are the key of the kind of future Madang is heading, if they are not engaged now and excluded from any development initiatives in the province; this may set a very bad trend for the future of Madang. The need is to reach out to such ‘boi’ groups and make them feel part of society and make them realize that they too should be responsible for making a better community. Hence, community engagement in the urban centres is also an ideal way of involving persons from all walks of life to be part of any development initiative, this does not only imply to ‘boi’ groups but the participation of the all people. Now, I can say that there is not enough, or hardly anything done to achieve this. For this reason, ‘boi’ groups will continue to be a problem for authorities and the whole urban community of Madang.

5.4. CONCLUSION

The ‘boi’ social identity in this research is important to understanding why youths and adolescents of Madang town behave the way they do. And how we can find constructive ways to minimize the bad effects of these social groups and exploit the good aspects of this social identity depends on the way we treat the youths of today. Since ‘boi’ social groups have a big influence on young adolescents and youths; it should be encouraged that such groups be a link for agencies (government, NGOs, Churches, etc) to address problems within a community, neighborhood, compound, or settlement. This is not only pertaining to ‘boi’ groups but all stakeholders that make up a community, neighborhood and society. After all, youths and adolescents have to be guided correctly so that they become positive contributors to the development of the province.

By Nathan Matbob

Papua New Guinea’s Way of Leadership Sustains Corruption

This was an essay I wrote in 2008.

Corruption has and continues to be an ongoing issue that carries on impeding vital developmental efforts. The continual failure of political leaders and bureaucrats to be accountable and transparent has seen corruption eating out much needed resources to cater for even the most fundamental needs. The style of leadership in Papua New Guinea is said to sustain the spread of corruption. Papua New Guinea’s government system is a democracy, that is; individual liberty is seen as paramount. The preamble of our constitution also states that we uphold Christian values and beliefs, and including the preservation and practice of our cultures and traditions. Corruption has, through the actions of our leaders, been detrimental to our nation’s reputation as a sovereign democratic state, because many of our practises are contrary to what that has been imprinted in our constitution. We have over the past years seen our nation being criticised for failure of tackling the corruptive practises of our leaders. In this essay, the focus will be on this style of leadership. It will first look at leadership as a quality and also the dangers leadership skills posses. Then, the concept of corruption will be evaluated in the essay. Furthermore, media reports on actions of our leaders will be provided as examples to support the stated arguments.

The issue of leadership and corruption in Papua New Guinea are becoming important because of how they can affect each other. Leadership, in its nature is vital in the determination of which direction the country is heading, and how leadership is approachable to the needs of the people. Corruption is, rather, the action or situation that affects the ability of our leaders to make good decisions and deliver goods and services to the people effectively. The Papua New Guinean democracy system has developed its own style of leadership, which, through the actions of our leaders allowed for corruption to breed and grow. Leadership itself is more associated with charisma because leadership is a character attribute which enables a leader to apply influence over others. In applying influence over others, the main objective of that influence is to achieve an intended goal. Leadership has qualities which (Papua New Guinea Politics Lecture: Leadership and corruption, 2008):

·         Mobilizes and Inspires  

·         Unity promotion and Encourage all to pull the same direction

·         Strengthens organizations through establishment of a hierarchy of responsibilities and roles

In contrast to qualities, leadership has also dangers that include:

·             Power is concentrated, which can lead to corruption and tyranny. Therefore it has to be checked by accountability

·             Endangers subservience and deference, which discourages people to take responsibilities of their own livelihood

·             Narrows argument and debate because ideas are coming from the top rather than bottom up.

Leadership in all is a political skill which is portrayed much as an artefact. That is, it can be learned and practiced. Political leadership in this sense is similar to the art of manipulation, a perhaps expected characteristic of democratic political affairs in an era of mass communication.

Corruption, as mentioned previously is the situation that affects the ability of our leaders to make good sound decisions and deliver goods and services to the people effectively. Generally, corruption is the misuse of authority for the result of personal gains. It is mainly tied to the act of bribery. But there are other types of corruption.

·            Bribery

This is when an official accepts money or some other favours to engage in a particular course of action or inaction.

·            Extortion

This is when an official demands money or some other favours to engage in a particular course of action or inaction.

·            Fraud

This is when an official makes a false claim for benefits that that person is not entitled to, or to avoid liability for payment such as tax or customs duty.

·            Conflict of interest

When an official stands to profit incidentally from an official act.

When an official accepts money or receives something that is money’s worth to do an official act, or an unofficial act, or exercise a legitimate discretion for inappropriate reasons. It is mainly attaining private ends through political means which are illegal. Now the question is why does our leadership sustain corruption? A reason may be because of our customs and traditions that continue to conflict with the western ways. 

It is evident that our customs and traditions continue to conflict with the western ways. Many of our leaders see themselves more as leaders than representatives of the people. According to the democracy system of government, those that elected into parliament are representing the interest of the people and not his or her own. Therefore, the people will be his or her priority and whatever issues that arise, which, may be either positive or negative, that MP will have to be answerable to the issues. But, many of our MPs tend to avert what is their responsibility and either ignore or blame others. One example of such situation is the infamous Somare Inquiry, where the Grand Chief tried to elude prosecution by disbanding the Financial Inquiry. An article taken from the Post Courier cover page titled: “Chief axes Fin inquiry” stated “The Opposition yesterday called on the Prime Minister Sir Michael Somare to resign from office if he cannot provide justifiable explanations as to why he terminated the Finance Department Commission of Inquiry.” (2008, April 21:1 & 3) What can be concluded from the article is the Prime Minister’s refusal to be answerable to allegations persued against him. (However, it was in late 2011 when he faced the inquiry and was given a two week suspension.)

Corruption has generally affected every government agency in Papua New Guinea and little has been done to deter the spread of corruption. An article from the Post Courier read: “Silence on corruption deafening” which read: “The National Government yesterday was urged to act firmly against corruption involving people in high offices including senior ministers and departmental heads. Lae based community leader and business man Fred Wak said the Government must take immediate steps to expose and deal with those alleged to be involved in corrupt dealings, if the National Alliance-led coalition wanted to maintain the confidence and trust of the people of Papua New Guinea....”(2008, September 24: 4)  Mr. Wak was responding to the page one report of the Post Courier which stated that K100 million in public funds allocated to the PNG Forest Authority had gone missing. He concluded in saying: “What is wrong with this country? The Government is doing nothing. We are not told of the police or the Ombudsman Commission or anyone in the law and justice sector is doing anything about the corruption cases that are already exposed. We can’t allow these people to get away with all that money they have taken from the ordinary people, the very people who are seething their frustration and anger out there because they think their MPs and government let them down...” (2008, September 24: 4)

 Another article in the Post Courier gave the corrupt state in which PNG is in, titled: “PNG ‘most corrupt’ ” read: “Papua New Guinea is the least transparent country in the Pacific says watchdog group, Transparency International. The yearly list measures the perceived levels of public- sector corruption in a given country and draws on different expert and business surveys. On the scale from one to 10, Papua New Guinea scored two, placing it 151^st overall. The country is internationally ranked among the 30 most corrupt countries in the world with no real indications of real improvement...” (2008, September 25: 8)  From the article Mr. Aitsi (Transparency International Chairman) went on to say: The 2008 CPI is a timely reminder that if we do not take seriously action to combat corruption then our communities will face even harder times in the years ahead. The Corruption Perception Index is a real ‘wakeup call’....” (2008, September 25:8)

The corruption rate of our nation will not improve unless immediate action is not taken to curb corruption. Our leaders need to be more transparent and accountable in order to really address it. They (Political Leaders) need to show good examples and attributes becoming of a leader. We really need to lower the corruption rate in the nation and in order to do that we need to change our attitudes, which is, something that the people of this nation are lacking. So many wakeup calls have been given and it is really time that we all should stand up and work together to fight corruption by making our leaders answerable to all their actions.                    

References

Daniel Aloi, 2006, “Elements of Public Administration,” University of Papua New Guinea Printery, Waigani Campus, p 58-59

Gorethy Kenneth, 2008, “PNG ‘most corrupt,’ ” Post Courier, September 25, Port Moresby, p. 4.

 “Papua New Guinea Politics,” 2008, University of Papua New Guinea Lectures, Waigani Campus.

“Silence on corruption deafening,” 2008, Post Courier, September 24, Port Moresby, p. 4.