DEVELOPED democratic countries such as the US and UK elect leaders on merit and on certain requirements -especially policies.
They elect people who know how to run a democracy.
More so they have citizens who know and understand how democracy works.
Having said that, it’s quite conflicting and contradictory to adopt a political system that is not complementary.
I say this because today in PNG, people still elect someone into parliament according to their cultural practices to run a democratic country.
It doesn’t matter whether he is educated or has good policies – as long as he is a ‘big man’ or a chief, he gets elected.
Almost 90 per cent of Papua New Guineans do not know what is democracy?
PNG was not ready to adopt the democratic system when it got its independence.
Maybe democracy was forced upon us.
Democracy can be seen to be fully responsible for all the problems that we are facing today in our political system and even in our social life.
Corruption is a by-product of democracy.
Wantok system is our culture but it’s bad for democracy.
Violence against women and children are topping the headlines because democracy is against the cultural norms.
Democracy teaches not to spank a child but here we beat them.
Our constitution was written according to the circumstances of PNG.
However, in the first place they have not adopted a system according to the circumstances of this country.
Seems like for 45 years, democracy has not found its mutual ground in PNG.
E. Ulach, UPNG, The National PNG
Oleh Tim Ahli Pembuatan UUDS NRWP dari Parlemen Nasional West Papua (PNWP)
Undang-Undang Dasar Sementara Negara Republik West Papua (UUDS NRWP) yang baru-baru diajukan oleh Parlemen Nasional West Papua (PNWP) dan disahkan oleh Sidang Komite Legislatif ULMP III pada 18 Oktober 2020 tepat pukul 03:00 (kita diingatkan kembali tepat jam 03:00 ayam berkokok 3 kali saat Petrus menyangkal Yesus 3 x ?).
Menurut Tim Ahli PNWP yang menyampaikan konsep UUDS, ada lima unsur penting yang ada dalam UUDS NRWP ini yang perlu diketahui oleh publik.
I. Pemberlakuan Undang-Undang Posititif Formal bagi Wilayah West Papua
Hal prinsipil yang pertama dari UUDS NRWP ini ialah wilayah West Papua, yang sebelumnya disebut Netherlands New Guinea, West Irian, Irian Jaya, Papua, Papua dan Papua Barat berdasarkan undang-undang yang dibuat oleh kekuatan kolonial, maka sekarang wilayah ini memiliki Hukum Positif Negara yang melindungi dan mengatur peri kehidupan sehari-hari.
Dengan berakhirnya Undang-Undang Otonomi yang dikeluarkan Indonesia untuk Otonomi Indonesia Jilid I (1963-1988), maka Dr. T. W. Wainggai telah memproklamirkan Negara Melanesia Barat pada 14 Desember 1988. Ini tepat masa berlaku Otonomi I berakhir setelah berlaku 25 tahun lamanya.
Kemudian Otsus wilayah West Papua tidak memiliki status hukum yang jelas, sampai pemberlakuan UU Otsus No. 21/2001, yang kita sebut sebagai Otsus Jilid I, tetapi tim ahli PNWP menyebutnya sebagai Otsus Jilid II, yang dimulai 1 Januari 2001, beberapa hari setelah pembunuhan Ondofolo Dortheys Hiyo Eluay (10-11 November 2001).
Kekosongan hukum yang ada dari tahun 1988 – 1998 tidak pernah digubris oleh orang Papua karena masih buta hukum, buta politik dan regime yang otoriter.
Kekosongan hukum akan terjadi lagi begitu UU Otsus No. 21/2001 berakhir tepat tanggal 31 Desember 2021.
Menurut salah satu anggota Tim Ahli,
Selama hampir seratus tahun ini West Papua tidak memiliki hukum yang mendapatkan legitimasi rakyat untuk berpemerintahan, melindungi semua makhluk di Wilayah West Papua, dan mengatur tata-kehidupan bermasyarakat, berbangsa dan bernegara. Kita hidup dalam aturan orang lain, kita berbicara dalam koridor atau menenang kerangka hukum orang lian, dan kita bertindak menentang hukum negara kolonial.
Sekarang kita diberikan kesempatan untuk membela hukum positif kita sendiri. Kita sekarang berhenti melawan hukum orang lain dan mulai membela hukum kita, menaati hukum kita dan menyelenggarakan kehidupan kita menurut hukum kita. Kita pagar rumah kita, halaman kita, kebun kita, kampung kita, suku kita, bangsa kita dengan pagar buatan kita sendiri. Itu intisrinya.
Maka seperti dijelaskan dalam Mimbar Pendidikan Politik ULMWP, oleh Jurubicara ULMWP Dr. Jacob Rumbiak UUDS NRWP sangat dibutuhkan saat ini unutk mengisi kekosongan atau memasukkan UUDS NRWP sebagai pengganti UU No. 21/2001 buatan kolonial dimaksud.
Kalau ada oknum atau kelompok yang tidak menginginkan kehadiran UUDS NRWP, maka orang kampung manapun akan percaya dan yakin, mereka tidak setuju West Papua menjadi merdeka dan berdaulat di luar NKRI.,
demikian kata Tim Ahli PNWP.
II. Pembentukan Pemerintahan Sementara NRWP
Yang kedua dan utama ialah Pemerintahan Sementara Negara Republik West Papua diberikan dasar hukum untuk dibentuk dalam tempo sesingkat-singkatnya. Ini hal penting pertama yang menjadi tugas dari UUDS NRWP.
Pemerintahan sementara Negara Republik West Papua adalah konsekuensi logis dari pengesahan UUDS NRWP sebagai pengganti UU buatan kolonial Indonesia.
Adalah perintah Undang-Undang bahwa sebuah pemerintahan harus dibentuk dalam waktu sebagaimana ditetapkan dalam UUDS NRWP dimaksud.
Unsur kedua, yang tidak kalah pentingnya dari pemerintahan ialah Konstituante, yang bertugas pokok dan satu-satunya untuk membentuk Undang-Undang Negara Repbulik Indonesia.
Menurut tim ahli PNWP,
Sebuah Undang-Undang Negara harus membutuhkan kekuatan hukum yang diberikan kepadanya untuk mendapatkan status legalitas membuat undang-undang. Kita tidak membentuk LSM, jadi dasar hukum harus legal, baru badan itu membuat undang-undang.
Ditambahkan lagi bahwa anggota Konstituante tidak mewakili kelompok kepentingan seperti PNWP, WPNCL dan NRFPB, tetapi diwakili oleh ahli hukum, ahli tata-negara dan orang-orang yang berpengalaman dalam demokrasi dan bernegara.
Kelompok kepentingan hanya berpikir untuk saya dapat apa dari produk hukum ini. Tim ahli berpikir untuk bagaimana Negara Republik West Papua berdiri sama tinggi dan dudu sama rendah dengan negara-negara lain di dunia dan bagaimana caranya melepaskan diri dari belenggu UUD 1945 milik penjajahan NKRI.katanya menambahkan
Undang-Undang produk dari Konstituante-lah yang nanti berlaku dalam negara Republik West Papua yang merdeka dan berdaulat penuh. Pemberlakuan UUD NRWP ini akan memakan waktu beberapa tahun, karena Konstituante harus menyusun kerangka teori, filsafat hukum dan studi banding lalu kemudian dipresentasikan kepada Tim Ahli dan kepada West Papua Council untuk disahkan menjadi Undang-Undang Dasar.
III. Dewan Penasehat Agung
Yang ketiga ialah sebuah dewan yang terdiri dari para pemimpin West Papua Council of Churches (WPCC), Panglima Komando WPRA, TNPB dan TPN PB OPM yang tergabung ke dalam West Papua Army, Kepolisian West Papua, bersama unsur penasehat dari Wilayah Adat Papua.
DPA berfungsi sebagai pengarah, penasehat, dan juga pengkritik, dan bahkan dapat mengajukan mosi tidak percaya kepada pemerintahan sementara NRWP.
DPA memiliki kekuatan hukum mengikat sehingga apapun yang dikatakan DPA harus ditanggapi dan dilaksanakan oleh pemerintah, parlemen dan kejaksaan pemerintahan sementara West Papua.
DPA dibutuhkan di era revolusi dalam rangka mengendalikan perjuangan Papua Merdeka tetap berada dalam koridor hukum dan aspirasi bangsa Papua. Pengalaman perjanjian perdamaian yang dilakukan antara GAM dan NKRI mengajar kita bahwa suatu sistem kepemimpinan struktural-piramidal sangat potensial dimanfaatkan oleh agen-agen iblis, penjajah umat manusia. Oleh karena itu, DPA ditetapkan sebagai penyeimbang sekaligus pengarah pemerintahan semenitara NRWP.
IV. Pembuatan dan Pengesahan Undang-Undang NRWP
UNDS NRWP memberintahkan pembuatan Undang-Undang dan Peraturan Pemerintah untuk operasionalisasi UUDS dimaksud sehingga manfaat dapat dirasakan oleh rakyat Papua, tujuan daripada pembentukan negara mulai dirasakan, fungsi dan peran negara mulai dipraktekkan dalam politik dan diplomasi.
Misalnya, akan ada undang-undang yang diproduksi oleh Parlemen West Papua (West Papua Council) bekerjasama dengan pemerintahan sementara membuat undang-undang seperti misalnya:
- Undang-Undang Perang Papua Merdeka;
- Undang-Undang Kepolisian Negara Republik West Papua;
- Undang-Undang Penanaman Modal Asing dan
- Undang-Undang Keuangan Negara.
Selain undang-undang juga akan dikeluarkan Peraturan Pemerintah, Keputusan Presiden, Dekrit Presiden dan sebagainya sebagai dasar untuk mengelola dan menjalankan kehidupan berbangsa dan bernegara sebagaimana lazim terjadi dalam sebuah negara-bangsa modern.
V. Pembentukan Departemen dan Badan-Badan Kelengkapan Negara
Dengan pembentukan dan pemberlakuan Undang-Undang, Keputusan Presiden, Dekrit Presiden, Peraturan Pemerintah, maka konsekuensi logisnya ialah pembentukan Departemen, Lembaga, dan Badan yang bertugas melaksanakan atau mengoperasikan aturan-aturan dimaksud. Aturan tanpa pelaksana sama saja dengan berdusta kepada diri sendiri.
Ada sejumlah Departemen strategis akan dibentuk, untuk membawa bangsa Papua memasuki ke alam kemerdekaan. Ingat, kita tidak berbiara tentang keluar dari penjajahan, tetapi kita sudah mulai berbicara tentang masuk ke alam kemerdekaan.
Deparemen Luar Negeri, Departemen Dalam Negeri, Departemen Kepolisian, Departemen Perang Revolusi dan Departemen Veteran merupakan departemen terpenting di era revolusi ini. Tentu saja departmenen UUDS tidak selengkap departemen UUD.
Ditambah lagi akan dibentuk lembaga dan badan seperti Konstituante, DPA, Kepolisian Negara, Tentara West Papua, Kejaksaan dan Bank Negara Republik West Papua.
Ditambah lagi akan ada bandan-badan seperti Badan Promosi dan Pengelola Investasi Asing, Badan Perdagangan Internasional, Badan Intelijen Negara, Badan Penyiaran dan Propaganda Politik, dan sebagainya.
Lembaga-lembaga negara lebih bergfungsi sebagai bagian dari pemerintahan, sementara badan-badan berfungsi membantu lembaga negara dan departemen sesuai tugas dan fungsi mereka.
Pertanyaan penutup buat kita ialah
- Apakah orang Melanesia di West Papua benar-benar ingin merdeka dan berdaulat di luar NKRI? Kalau “ya, benar” adalah jawabannya, bukankah UUDS NRWP adalah satu-satunya langkah rasional dan mendapat momentum saat ini tahun 2020 ini?
- Kalua masih ada orang Papua, organisasi orang Papua atau orang-orang di dalam ULMWP tidak setuju dengan UUDS NRWP? Maka jawabannya bacalah UUDS NRWP sebelum mengesahkan UUDS dimaksud, dan pelajari UUDS dimaksud sebelum menolaknya. Jangan-jangan Anda membuang emas ke kubangan babi; jangan-jangan ada iblis menggoda hati dan pikiran untuk mengikuti alur pemikiran NKRI.
Gen. WPRA A. Tabi: There is No Struggle without Internal Conflict, So Do these 3 Things to Celebrate Life
Wantok Demokracy recognizes and adopts the Law of the Nature in our constitution
The only way to end the internal conflict is to “stop from struggle” or the most extreme one is to “end” this life. Death is the beginning of peace, and birth is the beginning of conflict.
I mean conflict in a positive way, the act of balancing, of pulling and pushing, of up and down, of day and night, or male and female, of pros and cons, of sad and happy, and so on.
Gen. Tabi said there should be persons or groups that do not agree and even refuse the existence and activities of the United Liberation Movement for West Papua (ULMWP). We should not consider this as a problem, but we have to treat it as a task of this life to go through.
In other words, Tabi says if there is no dynamic of push – pull, up-down, like-dislike in whatever we do then you need to…
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Many Melanesian leaders and thinkers have been brainwashed to think that “Wantok System” is nepotism, and therefore Wantok System should be wiped out from Melanesian peoples in all aspects of life.
Sem Karoba argues that it is “Wantok System that defines Melanesian peoples as Melanesians”. Karoba says,
If you hate Wantok System, then you should definitely call yourself non-Melanesian, a foreigner in Melanesian body and Melanesian soil. That means that you hate your father, you refuse your mother, your deny your grand-father, you undermine your grand-mother. That is a curse to yourself. No humans ever done that. All humans do recognize their ancestral norms, values and systems and they fight for it to be recognized, protected and promoted.
Our Melanesian ancestors, from Raja Ampat Islands to Wallis-Futuna Islands have left us this invaluable asset for us to nurture, protect and promote, for our own sake and for the sake of our future generations.
When speaking to classes in western countries, Karoba always argue that Wantok System is a complex system of life and living, which Melanesian define themselves as a human race and human entity on this planet Earth.
Wantok System has many positive values. We can mention three of them here:
- Wantok System is the only social-building for Melanesians that identify and define us as social-being. Imagine Melanesians outside or without this system? We will be individualistic individuals who live lonely in a crowded society such as those in western culture.
We need our family relations, our kinships, our tribal connections in place in order to keep us live as social beings. Wantok System is the only tool that keep us from going too wild in our individualistic individualism that modernization brings to humanity all over the world.
- Wanok System is the only tool that we Melanesians use to keep our moral standards. Religious values add to this original values inherent to our Melanesia-hood.
- Wantok System is the only toll economic system that all Melanesians have today. We Melanesians invest in human beings, we practice social-business very well. We are social capitalist. And we need to develop our Wantok System of Economy in order to teach the world that economy is about food, and it is about food for human beings; not food for greed, nor for individualist ambitions.
We should teach the world a comprehensive Melanesian philosophical statement made by our former prominent Melanesian philosopher, Bernard Narakobi’s secret of life: “live well, love well, have something good for every person and die a happy death“
Only Wantok System will help us live well. Only Wantok System that help us love well. Only Wantok System that can have something good for every person. Only within Wantok System we do experience a happy death.
ON the morning of July 7, 1978, Solomon Islanders in various locations throughout the country lower the Union Jack and raised the Solomon Islands flag. A birth of a new nation, 40 years later to be ravaged by a civil conflict in 1999 to 2003, deteriorating socioeconomic development, rampant corruption and a malfunctioned public service that contributes to lack of development and poor government services.
But who are we blaming for all these misfortunes? Will we be lamenting on the institutions left by our colonialist or review ourselves on our failures and visions towards the future. Indeed, there are many commentaries often made by scholars, journalists, politicians, development partners and others pointing to the lack of consciousness or a sense of nationalism as one of the country’s largest challenges to development. Francis Fukuyama a Japanese American scholar emphasises the country’s informal social network (the wantok system) as the culprit to lack of modernisation.
The story line portrays that the fragmentation of the wantok system produces weak institutions that have failed to drive development. But is this the case for lack of development at the rural areas? Is Solomon Islands’ fault lines really ethnic diversity and fragmented informal social networks? Just recently, we close the Melanesian Arts Festival where we showcase our cultural heritage with other neighbouring island nations. Solomon Islander even recognises the importance of their culture and traditional land tenure system within the national constitution. So if the wantok system and culture are important elements to development in the Solomon Islands. What is it? What is the wantok system?
Informal social networks have been around for generations in both developed and developing countries. Although different societies use and apply them in various context and setting, many have used them to cope with hardship or elevate themselves from poverty. In more developed countries informal social networks are often organised and practised in more formal arrangements such as social clubs doing community services, neighbourhood watch groups and sports or building networks in business and commerce. In the developing world where government organised social protection mechanism are weak, informal social networks are important social safety net that assists people to access needed resources, jobs, educational placements, favours or just basic essentials household needs to survive. Informal social networks are formed and organised around family, kinship, church groups, sport clubs, neigbourhoods or just work colleagues. In Latin America, such informal social network is popularly known as ‘Parenteso’ that allows families to seek assistance via the extended family or kinship. Similar informal network is called ‘Jeito’ in Brazil, ‘Blat/Sviazi’ in Russia and ‘Yougo’ in South Korea. In the Pacific region, particularly in Melanesia, especially in the Solomon Islands, Vanuatu and Papua New Guinea, such informal social network is called the ‘wantok’ (one- talk).
The term ‘wantok’ is a Solomon Islands pidgin term that refers loosely to people who are united through kinship or share the same language, although people use and understand it differently. The term Wan-tok comes from the English word ‘one-talk’ which literally means speaking the same language or belonging to the same kinship group. The wantok system however, refers generally to the widespread practice of helping and favouring one’s wantok. Such informal social networks are also found practised in other Pacific Island countries. In the Fiji Island, it is called the ‘Kerekere system’ ‘Karekare’in Kiribati and ‘Fa’asamoa’ in Samoa. In Vanuatu it is called the ‘Penama’ System, to which describes a tendency of Penama people favouring their own people over other in assisting and helping those in need.
In a more rural setting, a Santa Isabel chief (Jason Leguhavi) once said “The wantok system is a system that involves people who are related (clan and kin-members) working together in assisting and looking after each other in their livelihood. However, the system also includes those individuals who are married to us (sons and daughter of our brothers) and those relatives who are members of the village. In Santa Isabel, those who are born from our brothers are considered not of the tribe (only have secondary rights to land), because their mother is of another tribal group. The wantok system also caters for the welfare of these groups of people in the tribal land. In Uta language this system is call ‘glegu gu’, in Bugotu language it is call ‘tamagha’. ‘Glegu gu or Tamagha’ are terms used to refer to our sons and daughters (nephew and nieces) who are born from our brothers. These individuals we cannot say no or turn our backs on them whenever they need assistance or help.”
Although the system is known in many different languages throughout the Pacific, the term ‘wantok’ describes a cultural way of life based on relationship building (sharing and caring) and reciprocity network that urban and rural households and communities use to cope with stress and shock that affect their livelihoods. Sometimes it can be viewed as a social network that promotes kinship and group identity, where individuals from the same tradition language come to collaborate. However, Melanesians employ the wantok system to influence politics, power (who get what) and control (resource sharing and equality) in their society. At the village level, the wantok system is widely practiced as a social system to maintain social order (family ties and respect), governance (land rights), resource sharing (wealth and redistribution), and to cope with daily stresses of life.
From a theological view point, Maladede a theologian from Papua New Guinea described the ‘wantok system’ as a culture that possesses certain characteristics and roots which she describe as tangible’, has ‘structure’ and ‘intangible’. She argues that in Papua New Guinean culture for instance, the circle of intangible are ‘beliefs’, ‘natural theology’, ‘world view’ and ‘philosophy of life’, which cannot be changed. Structure includes the ‘community’, ‘relationships to the living and the dead’, ‘environment’, ‘exchange and marriage’. The tangibles which can be altered or change are; customs, ‘rituals’, ‘behavioural patterns’, ‘mannerism’, ‘social habits’, ‘fashion’ and the ‘arts forms’.
In any Melanesian society the ‘wantok system’ consist these three characters, however, it is the intangible factors that shape and drives the philosophy of the ‘wantok system’. Although, the structures and intangible factor may or can change, the ‘wantok system’ as a belief and philosophy is embedded and ingrained in the society’s political and economic systems. Therefore it is natural for any Melanesian man to always serve his families and relatives first. In other words, family and relatives are important assets and must be assisted in any circumstances. However, Mohanty an associate professor from the University of the South Pacific has observed that the wantok system is gradually fading due to modernisation factors but is still relevant and widely practiced by the socially and economically vulnerable. So what do we need to do about it?
Derek Mane Smiles has a PhD in Development Studies from the University of the South Pacific, Fiji Islands, MA (Political Science) from the University of Hawaii at Manoa (USA), and BA (Hon) from the University of Papua New Guinea (International Relations and Public Policy).
Breaking: ULMWP membership of Melanesian Spearhead Group decision deferred until September in Vanuatu.
July 14th, 2016
Victor Yeimo, Chairman, West Papua National Committee, was in attendance inside the MSG meeting, after the United Liberation Movement for West Papua membership decision was deferred due to a legal wording technicality.
Contrary to reports by Indonesia, this postponement has been a technical issue due to confusing legal definitions, and not a rejection of the membership process for ULMWP, according to Yeimo.
“Our application was postponed to the next special summit before September, that will be done in Vanuatu. The reasons for delays are due to the definition of “new members”, that has not formulated properly to ensure ULMWP’s application will be accepted. The existing definition not only to accept ULMWP, may threaten FLKNS (Kanaky )membership as an MSG founding member. This is only a postponement.”
This postponement is to allow all parties to strengthen the MSG binding mechanisms, and is not viewed as a rejection…
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By Milton Ragaruma – the Island Sun
DEAR EDITOR, as a student and a concerned citizen of the Solomon Islands, I urge all government sectors and citizens to stop practising wantok system in the country.
This is due to the fact that wantok system produces corruption; and does not promote the standard of living in the country.
We should have already reached a higher standard of living with all the useful resources we have at hand, unfortunately, wantok system has corrupted our development system.
First, the hindrance of having positive economic growth in which funds are misused by the responsible authority and the ignorance of the country’s need like instead of promoting tourism or proper management of cleaning up the town (Honiara), the fund is misused for different purpose/personal gain.
Second, wantok system is a recipe for poor economic growth.
Job opportunities and selection of employees nowadays does not based on merit but it depends on who you know; if you have a good connection or know someone working in the system you will have more privilege of getting the Job.
Third, wantok system increases political interference with admin process.
A good example is during selection of scholarship awards; politicians are always involved.
We all know that the education authority can handle this issue and it is their responsibility to do the selection; so why do politicians always get involved?
Finally, wantok system fuels systematic corruption in terms of individuals using their power to give contracts to their relatives/wantok.
Instead of giving the road contract to a civil engineer that has qualifications on that field; they gave it to a Human Resource manager or a farmer.
Now, in light of this national concern, I believe that implementation of the Anti-corruption bill is a way that can help reduce this issue.
The country should create a convention that is not bias and is applied to everyone with penalty; so that anyone who practice wantok system should be penalised definitely.
Also, building a monitor mechanism such as a government division in a form of the key performance indicators that can monitor it with proper implementation strategies will make it effective in the country.
I call out to all citizens to work together to get rid of wantok system and corruption.
The standard of living in our country depends on the choices we make today.
If we want an advanced standard of living in the future then we should stop the practice of wantok system or else we are left to only hope for the better in the future.
Note from West Papua
We are now right here right now as the direct result of Wantok System that our ancestors applied in their daily lives. Everything in this life has both pros and cons, positives and negatives. Noting, again no single thing in this life is perfect.
We only perfect our lives at the time we die. To be alive means to be in between both left and right, right and wrong, good and bad. Then only task we have is to see everything from both angels, and treat both equally, to take out the essence of the dynamic. Positivism on ideologies never helped anyone, they thought and they hoped it did, but in fact they failed.
Our Melanesian Wantok System and beliefs is God-given wisdom. We need to nurture and cultivate, and share it to the world, for the sake of our disappearing small islands countries in South Pacific, to help us join together as one race, one home of origin: New Guinea Island.
WANTOK System (or nepotism) has invaded the government system and is identified as a major influential driver of poor services.
Solomon Islands Public Service Satisfaction Survey Report, which was launched in 2016 and brought to light again during the Government Ministry leaders forum yesterday, shows wantok system topping the graph on issues affecting service delivery.
Respondents to the survey highlighted, among other things, the following as key impediments to better service delivery: wantok system (94 percent), acceptance of bribe/imposing of a commission (92 percent), lack of accountability (90 percent), lack of leadership (89 percent), and lack of strategic forethought and planning (90 percent).
The report says these lead to weak governance and leadership, ineffective organisations and business processes, weak communications process, staff lacking required competency, delays in service provision, bad staff work ethics, poor customer service, inadequate or mismatch of resources relative to service demands, lack of infrastructure, poor quality service and the negative effects of our wantok systems.
The Public Service Commission survey report – Solomon Islands Public Service Satisfaction Survey also identified a number of issues that suggest ministries and agencies may not be well positioned to be responsive to the needs of the people in the country.
The report can be substantiated by the findings of the PSC survey report 2016 as well as reports especially those series RAMSI people survey reports.
Responding to the survey, the Democratic Coalition for Change Government (DCCG) instructed policy secretaries to undertake major review of all ministries with the objective of establishing relevance in terms of their effectiveness in pursuing national development objectives and in the setting of the country.
In 2016 the Cabinet granted its approval that ministries, in collaboration with MPs, must undertake functional reviews, this is basically to ascertain their effectiveness in the implementation of the DCCG policy.
At the moment the government is pushing to review, restructure and reorganise the public service to ensure effective and efficient service delivery of goods and services.
Evidence of the critical issue have been displayed during the two-day Government Ministry Leaders forum which ends yesterday.
At the political level, the DCCG government realised that inefficiency in public service delivery is a recurring issue that must be addressed.
This instruction could mean that SIG ministries and agencies, as they are currently structured and organised, are becoming irrelevant to meet the needs and demands of our citizens in the 21st century.
Solomon Island Government (SIG) machinery constitute a total of 23 ministries coordinated under the OPMC, six agencies with a total workforce of 7942 to implement Government policy and touch lives of our people.
This article from KOMISI, a group of students from Intan Jaya in WestPapua (in co-operation with the SuaraPapua website), recounts how the Freeport mining company, through its subsidaries, established exploration activities in remote Intan Jaya regency over twenty years ago with the help of a western missionary. Currently, as local politicians grant permissions for further exploration work without a mandate or the consent of the communities that live there, the students make a clear demand that the company leaves their land, knowing the pattern of conflict that is bound to emerge otherwise.
Translated from http://suarapapua.com/2012/12/kronologis-masuknya-pt-minersave-di-kabupaten-intan-jaya
Article available in English on hidupbiasa: http://hidupbiasa.blogspot.com/2012/12/a-chronology-of-pt-minersaves-freeports.html
December 2, 2012.
Intan Jaya Regency is a new administrative region which split from Paniai Regency in 2008. Until that time, Sugapa, Hitalipa and other areas were still under the administration of Paniai Regency.
The story begins in 1989 – 1990 when several westerners arrived, calling themselves…
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He made this statement to suarapapua.com on 4 December, following a hearing at the Class 1A district court in Jayapura He said that as soon as he was arrested on 27 July this year, he was taken to a police command post and questioned about his behaviour towards a court official, Sefnat Fonataba.
‘Soon after, Fonataba came to the police station and told the police there that there was no problem with me and apologised to me for what he had done.’ The policeman asked Pakage to write a statement saying that there was no problem between him…
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