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