A census study of the Isi villages of the Kilimeri Census
Division of the Saundaun Province of Papua New Guinea
A census study of the Isi villages of the Kilimeri Census
Division of the Saundaun Province of 
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(Rodney Kameata, Vakaloloma Siuta and Felix Topni)
This report is based on preliminary analysis of the Isi 1 and 2 Villages of the Kilimeri Census Division of the West Sepik Province, Papua New Guinea. The preliminary analysis is based on a Census Survey undertaken in the above two villages. This report is based on the Census survey undertaken from 21st June to the 11th of July 1997. The census was undertaken in the two villages often with other hamlets or camps that comprise the two Census Units of Isi 1 and 2. The camps/ hamlets include Duo, Disek, Nupap, Ouneii, Olul and Sogomoli. To set background of the study, adequate reflection is given to the various anthropological and sociological perspectives of the people of the area. This includes, myths and oral history, social organisation and land tenure, settlement patterns.
The pre-European history of the Melanesian inhabitants is unknown and is likely that the coastal people had trading contact with the Malays and thus became to some extent subject to their influence. According to Thomas (1941) the coastal people show some infiltration of Malay blood which finds its expression in their physiognomy (Commonwealth Scientific and Industrial Research Organisation 1972: 9). In 1827 Dumont dUrville discovered the well sheltered harbour of Vanimo during a nautical survey along the North Coast and named it Anse dAttaque, however it was not until the turn of the century that the area was contacted more closely by Europeans with the establishment of the German border post, Germania Hook.
In 1910 a joint Dutch-German border Survey penetrated inland for the first time (Schultze-Jena 1914). After Australia took over the German territory a patrol post was set up at Vanimo, mainly to stop smuggling of bird plumage over the border after the passing of the plumage bill. During World War 2 area was under Japanese Occupation and the administration was re-established immediately after the war and the area again became part of the Sepik district and was controlled by the District officer stationed in Wewak and in 1966 the Sepik district was split into the East and West Sepik Districts and Vanimo became the district headquarters of the new West Sepik District.
In 1916 two policemen who previously worked for the German Administration from Aitape to establish the police post at Vanimo were killed and the first patrol into Isi was in 1934 in which there was the first Australian patrol to Pagei (Bewani) and Imonda area. The patrol was led by J.W. Hodgekiss or what the locals refer to as Kiap Wiski. In 1945 there was the ANGAU patrol that visited Krisa, Osol, Elau, Ilup and Isi areas. The colonial authorities describe the villagers of the Kilimeri census division as semi-nomadic and all deaths as being attributed to sorcery. There is also tendency for the villagers to move every time a death occurred (Patrol report no 6 of 48/49).
The life of the villagers was centred around hunting for wild game and the making of sago for subsistence. With the abundance of sago, it is obvious that the simplest way of obtaining food is to chop down an occasional palm and allow the women to do all the hard work. The colonial authorities also describe gardening as being done on communal basis in which the produce goes to a staple diet of native sago and coconuts. The situation on health and education during the period of colonial patrols was one in which the area was described as being evident for cases of tropical ulcers, yaws, a tinea of a vicious type and evidence of nutritional disorders (Patrol report no 9 1946-47. H.R.Niall). A contributing factor to the deteriorating health condition is the villagers habit of sleeping very close to a fire and then going outside and becoming cold and Wet. On Education the Franciscan order of the Roman Catholic Church have been instrumental in the establishment of schools at Osol and Ossima (Patrol report 4 1955-56. P.O. Barry Ryan).
According to the Oral history namely the creation myths, the ancestors of the present Isi people were spirits with the perception that right from the beginning there were spirits, and after some generations the spirits ceased to live and human existence came into being. The first two generations of the people of Isi No 2 were described as being the ancestral spirits and the third generation was said to be of pigs (bi). Informants made mention that their ancestors grew tired of giving birth to pigs and following on the first human came into the world. The whole of Isi no 2 traces its ancestral lines to the fifth generation (Refer to attached Appendix 1 Genealogy of Isi no 2)
More than half the population of Isi no 1 trace their ancestral links to spirit tusantu who was and is still seen as the creator of this particular group of people mentioned. The first man and woman that spirit tusantu created were Bulo and Mapli. Through Bulo, all men were created while all the women came through Mapli. The people of Isi No 1 also believed that after all these had happened ( i.e. the creation of all men and women through Bulo and Mapli respectively) there was a pairing off of each man to a woman until every single woman was paired off. The practice of sister exchange has its roots in this particular event which was thought to have occurred in life. The people of present Isi no1 still continue to use this story to trace their origin.
The majority of people of Isi no 1 trace their place of origin to a place called Ilapol, it was from there that they migrated to several other locations such as Ossima which was partly influenced by the presence of the Roman Catholic Mission, but most of them settled at Nupap (a camp or little hamlet still located in Isi no 1), From Nupap half the population moved to Beuliki, or what colonial authorities referred to as the Puwani river, and presently known as Isi Daru, then on to either Nduo or Disek.
As for the people of Isi No 2, they were originally from Mt. Osupi. The place that they settled was Olul. The present Olul is what is currently refer to as Isi no 2 is a new settlement recently established . This settlement had been relocated from along the lower plains of the Punep river to a higher attitude area. The current village of Olul is located along the ridge. From Olul there has been some migrations to Nupap while the rest moved to Nupap while the rest moved to the most recently established settlements such as Ounei (Mumus) and Sokomole camps. These camps / hamlets are located along the banks of the Punep river.
Migration patterns have been influenced local politics, warfare or armed hostilities towards ones neighbours, natural factors such as the search for land near water sources for purposes of soil fertility. The other factor that has influence on migration patterns is sorcery which according to the patrol report of 1946-47, by H.R.Niall was the main cause of deaths which resulted in the village being moved practically every time there was a death. The fact that people were being described as semi-nomadic without understanding fully the reasons and justifications for movement. Most recent factors such as current logging in the area has affected the migration factors especially when semi skilled people have to live near current logging operations (Block 1) which is of forest resources owned by landowning groups of the Isi villages of the Kilimeri Census Division. The current logging operations also permit accessibility to vehicles to the various camps and hamlets in the area.
What has been described as local politics or disputes amongst different clans residing on one particular piece of land caused some people to move out and find somewhere else to reside hence giving rise to new settlements being established. This applicable for the camps or hamlets or Nupap in which a particular lineage had to move to Nduo due to problems of land at Nupap.
The other factor that had influence on the migration patterns is being close to water source. This was partly attributed to the early colonial patrols with awareness and education on health and hygiene of the people which was pursued by the colonial administration and the early Roman Catholic Church at Ossima which also attracted people to move to the then Catholic mission station at Ossima. Sago being a common staple diet also warrants being next to a water source for the making of it.
The current factor of forestry development is a determining factor for migration factors, to demonstrate the idea, it is common in Isi One that people from Isi Daru or Beuliki have migrated and established camps in the mean time that logging operations are taking place in Block one. The is a possibility that a completion of logging in Block one would enable those from Isi Daru to move back to Beuliki (Isi Daru), or to a new logging area in Block 2 depending very much if they have ownership rights over forest resources. This is often not done in isolation, factors such as Social relationships and kinship components are fundamental to this exercise.
The people of Isi have constantly migrated in the past, such is due to semi-nomadic lifestyle which is also influenced by what one could describe as local village politics and disputes. The patrol reports indicates that the people live their villages or what could be more commonly referred to as meeting places and after the officer departs, they go back to the bush where they dwell in small parties most commonly lineage type of groupings. Presently there is still migration and shift in settlement due to pull factors such as the commercial exploitation of timber resources in the area. Usually a nuclear family or an individual would make such a move in todays setting. Present settlements are not completely abandoned and a new settlement is not always a permanent one either. What tends to happen is that, while currently logging operation is taking place in block 1, men employed by the logging company (Vanimo Forest Products) not residing in the vicinity of Block one have moved (with their family if they have one) from wherever they were to Disek or other Isi village. A vast majority came from Beuliki (Isi Daru) and were residing with relatives or in a vacant house if there was one given to them by their relatives. Disek is a strategic location as it is located along the national highway to Bewani. It is evident after the closure of operations in Block 1 such groups of people would move to their original settlement sites.
As far as residence is concerned, in the past the Isi people live in small villages, often times perched on steep ridges and which comprises of sometimes less or more than a hundred people. These villages are however sometimes close to each other and as far as permanent residence is concerned, it has been anticipated that Isi people do not live permanently in the villages but are indicated to be spending most time in bush houses. But when they do settle in the villages, they usually scatter as much more widely than what the map of a formal village indicates. A particular village setting would be one that is located in a fairly small circle with the hunting territory spreading out to embrace the whole area about as far west as the border, and north and south of the main ridges. The bush houses or the camps in the bush normally serves for either an extended family or for a larger group.
Residence in the present context illustrates that more than one clan resides in a particular area. There are however not dispersed but they do form into real, distinct villages. This is prevalent for protection purposes particularly from the sanguma and mutual support. As sister exchange is predominant in todays setting, the common residence of patrilineal clan members and especially the extended family in one particular localised area makes it easy to raise brideprice for the sisters exchanged and to also cater for all the other social or cultural practices that are to be performed.
So on one particular land, there are different groups occupying one single area or one single territory. As a result of this, land disputes arise as to whom the land actually belongs to and who has user right to that particular tract of land. Consequently one clan moves out and establishes another village settlement. The other factor is intermarriages between various clan groups. Patterns of residence is not predominantly patrilineal lines, but also through matrilineal lines (inclusion of wifes relatives or daughters, husbands relatives, both males and females)
The present household composition would comprise of a nuclear family or the extended family with the inclusion of a spouses brothers or sisters, nephews and nieces as well as parents of usually just one spouse. Family would usually refer to two or more extended families living together in a single household and more commonly it is womenfolk and children that practically live in that household. The men have their own house or otherwise sleep with the young boys in their boy haus. However, all other household activities like cooking and eating are done in the main household.
In present context, it is gathered that settlement patterns still form into real or distinct camps/ hamlet. The camp/ hamlets are not scattered so much in that they can be reached within 20 to 30 minutes walking time. Hamlets or camps of Isi 1 includes Disek, Nupap and Nduo, while camps / hamlets of Isi no 2 includes Ounei or Mumus, Sokomole and the main village of Olul or Isi 2. Settlement patterns in these villages or camps still adhere to family (both nuclear and extended) or clan residential structures.
The Isi people are a patrilineal people tracing descent through the male line in each village comprising of several lineages. These lineages have totemic symbols either they be various kinds of birds or animals. These various lineage groupings tend to have ownership over resources such as land and hunting ground.
Apart from the traditional social organisation, other kinds of groupings present in the Isi villages include age group (Youth groups), womens fellowship group, and finally the church group.
Traditional leadership in the past would take on the form of a clan leader or an extended family leader who is seen as the elder, or the big man of a particular group of people (as mentioned above, either for the clan as a whole or for the extended patrilineal family ). This leader would usually be an old man chosen to be the leader with the knowledge that the older a man becomes, the wiser he becomes.
One of the characteristics of a leader in the past is that of the possession of traditional knowledge of particularly ones origin, land rights and generally about the traditional way of life. The other outstanding qualities of leadership includes outstanding performance in warfare, an orator and someone who practices sorcery and Sanguma. These however, do not carry as much weight as that compared to the possession of knowledge of the traditional culture. Nevertheless, all these combined would produce an ideal leader.
In the present context, the qualities of leadership that are still seen to be important would still include, the possession of traditional knowledge of origin stories, an orator, an outstanding warrior as well as being a sorcerer. These qualities are listed in order of significance. The implication of these is that being a sorcerer or an outstanding warrior is not as important as being an orator or not as important as having knowledge of the traditional way of life.
As far as information gathered is concerned, it is evident that the most important characteristics of the present day leader would be someone who possesses knowledge of his origin stories as well as land rights. Having knowledge of land rights is very important characteristic because of the numerous land disputes that have occurred as a direct result of the major developments that are taking place like the present logging operations for example. Someone who has the knowledge of his land rights is respected very much today. These characteristics of todays leadership best describes best describes the older men of the village.
This is the case of the Isi one and two villages whose leaders are Mopai Dou (Councillor of the Isi village - during the course of the fieldwork) and Yos Daniel (his committee - during the course of our fieldwork). These two men are also just a few of the older people in the villages, because of the leadership qualities stand out and are well respected.
The logging operations going on in the Isi villages gave rise to a new kind of leadership which gave rise to younger men taking the lead with the perception that they know the modern commercial world better. Most of such individuals have at least been to some form of formal education. One cannot indicate that they are leaders in the leaders in the strict sense of the word. The title that would best describe them would be group or clan representatives . They are the representatives of their clan in the Vanimo TRP landowners Association as spokesman.
With the rise of this new kind of leadership, it does not necessarily mean that the village leader or the councillor and his committee are no longer in position of power. In fact, they are still respected mainly because of the land rights knowledge that they possess. However as indicated by Ketan and Simet, further investigation are obviously necessary here in order to establish the various types of leaders found in Vanimo and their qualifications, (Ketan and Simet 1994:15), such a comment is thus applicable in the context of leadership in the Isi villages of the Kilimeri Census Division.
Just like any other part of Papua New Guinea, land has and will always be an important part of ones life. The importance of land to the livelihood of the people is to such an extent that they cannot imagine being without it. The early colonial authorities describe the people of Isi as being semi-nomadic, moving frequently in search for food, particularly fruits and nuts and hunting of animals. For these purposes or the very existence of hunting of animals and gathering of fruits and nuts , the people of Isi needed land to do just that then if they were into extensive gardening but did not take the idea willingly.
With the abundance of sago palms, it is obvious to all that the simplest way of obtaining food is to chop down an occasional sago palm and allow the women to do the hard work that is if they can manage to find them to cut down the said tree. However if a garden is made, it is done on communal basis and the produce goes to supplement a staple diet of sago, coconuts and tulip collected from the bush. Idea of making gardens is not reflected in the peoples statement to Patrol officer J.W.Sims between 1948 and 1949,
Why should we sweat and slave in the gardens when our bush is filled with sago palms, we men can sit down and our wives and womenfolk can prepare the sago, so why should be build gardens?
The land tenure system of the Isi villages is one of patrilineal descent system of which inheritance of land is often by the eldest son which is that the father gives the land to the eldest son who then gives then gives it to the eldest son. The other members of the lineage have access to the use of right for hunting or gardening and such does not mean that one has ownership right over that piece of land that he is using. If an outsider uses a land that he does not have user right to, usually a complaint is made. In the past, this very act will lead to fighting while in todays situation, compensation would be made in monetary terms. Hunting rights are somewhat guarded between the different lineages.
House sites in the village are individually owned, and a man should build his house where his fathers house stood. Swamps and water courses are also divided amongst persons, for the right to plant sago thereon. The custom of individual ownership probably explains in part why some people of the Kilimeri area remain on traditional narrow ridge sites which are easily defended in past times and refused to move on to more level and favourable sites.
Research methodology undertaken for the fieldwork was one of census survey questionnaire with open ended and precoded questions. The census survey had two parts titled Part A and Part B. Part A of the Census survey was oriented towards extracting background information about the respondents. This background information was also to be utilised for drawing up the genealogies of the respondents. Part B of the Census survey form was meant to extract information related to educational level, job employment and whether the respondent is involved in informal sector activity. Additional information included church affiliation. Residence and migration patterns was an additional part of Part B of the census survey.
Villages of Isi 1 and 2 comprises of various camps or what could be described more as hamlets mostly comprising of various lineage groupings. Hamlets or camps of Isi one includes comprises of Nupap, Disek and Nduo. While camp or hamlets of Isi 2 comprises mostly of Olul, Sogomoli and Ouneii. The demographic composition of this is described in table 4.
Nupap
Nupap is an hamlet of Isi 1, comprising a population of total households of nine households, a male population of 23 and a female population of 16. Nupap is located along the main highway to Bewani station and is about one hour and thirty minutes from Vanimo. Accessibility to services such as education and health have been at Elo which has a community school and a aid post which have been just opened this year.
Disek
Disek is another hamlet of Isi 1, comprising a total population of 47 with 5 households, a female population of 24 and a male population 23. The hamlet or camp of Disek is located along main national highway to Bewani. The camp or hamlet of Disek was established after abandoning the camp at the Puwani river.
Nduo
The camp / hamlet of Nduo was established after the abandoning of the settlement at the Puwani river. This was also influenced also by the construction of the national highway to Bewani, of which is seen evident in this present location. Nduo comprises of eight households with a total population of 47. Male population of 29 and a female population of 18.
Olul
Olul is the main village of Isi 2 or is actually Isi 2, it was just during the Post Independence period that the name of the village was replaced with Isi 2 due to the fact that there was only one councillor from what is now Isi 1 to be responsible for the village of Olul and therefore decided to call Olul, Isi 2. The total population for the village is 67, comprising a male population of 32 and a female population of 35, with the total household of 8. The village of Olul is accessible by a logging road that connects the village and the main highway to Bewani.
Sogomoli
The hamlet or camp of Sogomoli is located along the banks of the Punep river. The establishment of this camp or hamlet was influenced by the being next to a close water source for making Sago and also influenced by the colonial administration patrol into the area and talk about health and hygiene. Sogomoli is accessible by a bush track from Olul, with passes through a patch of sago. The total household for Sogomoli is 3 with a total population of 40.
Ouneii
The camp or hamlet of Isi 2 is located in the upper banks of the Punep river, accessible by bush track through the village of Olul. The camp or hamlet of Ouneii was established on the same justifications as Sogomoli, as being close to water source, colonial administration education on health and hygiene and also what could be described as local politics in the village. Ouneii comprises a total population of 50 with a female population of 21 and a male population of 29. Total households for Ouneii is 9.
Accessibility to social services
Social services namely aid post and school are at Elo which is about 45 minutes walk from Disek where we were based. Bewani is an hours drive from Isi, However transport means is a problem and therefore villages often tend to walk to Bewani.
| Census Unit | Residential | Absentee | Total |
| 007 Isi 1 | 134 | 7 | 141 |
| 008 Isi 2 | 117 | 5 | 122 |
| TOTAL | 251 | 12 | 263 |
Source : West Sepik Province Provincial rural Community
registrar (1979)
The tables above on population composition of the villages of Isi 1 and 2 of the Kilimeri census division highlights that as extracted from the Provincial rural registrar of 1979 of the West Sepik Province indicates the a residential population of 134 for Isi 1 with a total of 141 with the absentees while for Isi 2 was at 117 with a total of 122. The total therefore for the 2 villages of Isi 1 and 2 is at 263. The only service mentioned as available in the Provincial Rural Registrar is the Rest house at Isi.
| Census Unit | Total households | Total persons | Male | Female |
| Isi 1 | 17 | 72 | 36 | 36 |
| Isi 2 | 17 | 133 | 77 | 56 |
| TOTAL | 34 | 205 | 113 | 92 |
| Census Unit | Total households | Total persons | Male | Female |
| Isi 1 | 22 | 133 | 75 | 58 |
| Isi 2 | 20 | 157 | 79 | 78 |
| TOTAL | 42 | 290 | 154 | 136 |
| Camp/ hamlet | Total Household | Total persons | Male | Female |
| Disek | 5 | 47 | 23 | 24 |
| Nupap | 9 | 39 | 23 | 16 |
| Duo | 8 | 47 | 29 | 18 |
| Oneii | 9 | 50 | 29 | 21 |
| Sokomoli | 3 | 40 | 18 | 22 |
| Olul | 8 | 67 | 32 | 35 |
| TOTAL | 20 | 290 | 125 | 136 |
In the 1990 census the total population of Isi 1 was 72 comprising of 17 households while Isi 2 total a population of 133 with 17 households. The 1990 population census survey amalgamated the hamlets of Olul, Ouneii, Sogomoli. Additionally the population of Beuliki (hamlet next to the Puwani river) was amalgamated with the population of Isi 2 or what villagers refer to as Olul.
In our survey, the total population of Isi one and two amount to 290 persons, with 22 households from Isi 1 and 20 households from Isi 2. There has been an increase in population in the villages of Isi 1 and 2, however our survey was also influenced by a number of people from Beuliki who have also settled in hamlets of Isi 1 namely at Duo and Disek. Their settlement is partly influenced by the current logging operations in Block 1 of the TRP in which quite a number have secured casual employment in the semi skill employment offered by Vanimo Forest products. They have either moved to Disek or Duo for the close proximity of the logging operations.
In terms of sex composition, male population has the highest percentage of the total population of Isi 1 and 2. Isi 1 has the total population of 133 of which 65% are male and 35% are female. While Isi 2 has the total population of 157 of which 52% are male and 48% are female.
| Disek | Nupap | Duo | Olul | Oneii | Sogomoli | Total | |
| 1 | 6 | 3 | 5 | 4 | 3 | 0 | 21 |
| 2 | 8 | 1 | 2 | 1 | 2 | 3 | 17 |
| 3 | 2 | 3 | 1 | 0 | 4 | 1 | 11 |
| 4 | 0 | 1 | 1 | 0 | 4 | 1 | 7 |
| 5 | 2 | 1 | 2 | 2 | 1 | 0 | 8 |
| 6 | 3 | 2 | 5 | 2 | 4 | 0 | 16 |
| 7 | 2 | 1 | 0 | 0 | 1 | 0 | 4 |
| 8 | 0 | 1 | 0 | 0 | 0 | 0 | 1 |
| Vocational | 0 | 0 | 1 | 0 | 1 | 4 | 6 |
| Uncertain | 1 | 1 | 0 | 2 | |||
| TOTAL | 24 | 13 | 17 | 9 | 22 | 11 | 95 |
| Ed Level by Gr | Isi 1 | Isi 2 (Olul) | Total |
|---|---|---|---|
| Prep | 0 | 3 | 3 |
| 1 | 14 | 7 | 21 |
| 2 | 11 | 6 | 17 |
| 3 | 6 | 5 | 11 |
| 4 | 2 | 5 | 7 |
| 5 | 5 | 3 | 8 |
| 6 | 10 | 6 | 16 |
| 7 | 3 | 1 | 4 |
| 8 | 1 | 0 | 1 |
| Vocational | 1 | 5 | 6 |
| Uncertain | 1 | 1 | 2 |
| TOTAL | 54 | 42 | 95 |
The table highlights that the highest level of education by grade is up to a high school education of Grade 8 and Vocational education. This is up to about one per cent of the total population of Isi. The other area where technical and vocational training which contributes about 5.7 percent of the total population of the villages of Isi 1 and 2.
Of the villages of Isi 1, comprising of the hamlets of Disek, Nupap and Nduo, most individuals have been either up to the level of Grade 2 primary education with a few numbering 2 have continued to high school education. In the hamlet of Disek 24 people have at least been to primary education. This represents 25% of the total percentage of those who have been educated to a primary and high school level. Of the 24 people most have been educated to a Grade 2 level of primary education, with least number of people continuing to other grades thereafter.
While in the hamlet of Nupap most have been to primary education of Grade 1 with only one of each continuing to Grade 7 and 8 at high school. On the overall 13.6 per cent of people have at least been to primary education. Most have educated also to a Grade 3 level of primary education. There is a gradual decline in the number of people who have been through primary education over the education level of Grades 4, 5 and 6.
In the hamlet of Duo, the most numbering 5 have been to Grade 6 of primary education, with one person with vocational training. In Duo, a total of 17 individuals or 18 per cent of those who have received some sort of primary education. The hamlet of Duo has the highest number of persons who have completed Grade 6 of primary education and also the second highest of number of people who have at least been to Grade 1 of primary education.
In comparing the hamlets of Duo, Nupap and Disek. Most people from Disek have at least achieved some form of primary education., this is also the highest in the villages of Isi 1 and 2. However from Disek, this is concentrated at the primary school level of Grade 2 while the hamlet of Nupap, has individuals who have continued to high school level of education in Grades 7 and 8, while Duo indicates to have the most number of people who have completed Grade 6 level of primary education and also at least an individual who has completed vocational educational.
Isi 2 (Olul) comprises of the hamlets or camps of Olul, Oneii, Sogomoli. From Isi 2 alone this comprises of 44.2 per cent of the total number of people who have at least attained some sort of education either at primary, high school or vocational training. Isi 1 has 54 individuals who have at least attained education of some nature and most of this consist of Grade 1 and 2 level of primary education with 5.5 per cent continuing to Grade 7 level of high school education.
In the hamlet of Olul (Isi 2) 4 people have been educated to a primary education of a Grade 1 with only a few continuing to Grades 5 and 6. Of the total number of people who have been to primary education, this represents 21 % and most of these is concentrated at primary school education to Grade 1 level with subsequent decline in the latter grades of 5 and 6. Olul also has the lowest number of individuals who have been to primary education level, comprising 9 out of the total of 95.
In Oneii the table indicates that most have been through Grade 1 and have continued to Grades 3 and 4. Most numbering 22 or 52 % of individuals have attended primary education with most continuing from Grade 1 through to Grades 3 and 4 level of primary education. The hamlet of Ouneii also consistency in the number of people who have been through primary school level of education. This is evident in the Grades of 3, 4 and 6. The hamlet of Ouneii has the second highest number of people who have at least been to primary or vocational educational.
In the hamlet of Sogomoli few have been through Grades one and 2, with 4 people having had completed vocational training in one trade or another. This represents 26 % of the total population who have attended educational institutions. The table highlights that there is a decline in the number of individuals who have been educated at the primary school level of education.
Level of Education (Grade)
On the issue of level of primary school education the table highlights that majority numbering 21 or 22 per cent have been to Grade 1 of primary school education, followed by a continuity to Grade 2 however with a decline of 4 individuals or 18 per cent. A decline to 18, with a further gradual decline. At least 6 % of those who have been through educational institutions have been educated in Vocational training with majority from Sogomoli hamlet of Isi 2.
Of the 22 per cent, most of those are from Disek and Duo and least from Nupap and Ouneii. This is subsequent followed by a continuity to a Grade 2 level of primary education from Disek enabling the whole of Isi to have at least continuing to Grade 2 level of primary education, and Sogomoli having 3 persons who have at least attained Grade 2 level of primary education. It is interesting to note that 17 per cent have at least achieved Grade 6 level of primary education and most of these is concentrated in the hamlets of Duo and Ouneii.
From the village of Isi 1, 30 per cent have at least been to Grade 1 of primary school education with a decline to 20.3 per cent at Grade 2 level and at least 7.3 per cent continuing to high school level of education. It is also interesting to note that 18.5 percent of individuals have continued to Grade 6 from Isi 1. While for Isi 2, 16.6 per cent have been through Grade 1 and a further 11.9 per cent have been through vocational training.
| Age (years) | 7 | 8 | 9 | 10 | 11 | 12 | 13 | 14 | 15 | Total | |
|---|---|---|---|---|---|---|---|---|---|---|---|
| Duo | 3 | 1 | 1 | 2 | 1 | 1 | 0 | 1 | 1 | 11 | |
| Disek | 3 | 1 | 1 | 2 | 0 | 1 | 1 | 0 | 1 | 10 | |
| Nupap | 0 | 2 | 0 | 2 | 0 | 0 | 0 | 2 | 1 | 7 | |
| Olul | 4 | 2 | 2 | 2 | 3 | 1 | 0 | 1 | 2 | 17 | |
| Oneii | 2 | 1 | 0 | 2 | 0 | 0 | 1 | 0 | 1 | 7 | |
| Sogomoli | 1 | 1 | 2 | 2 | 1 | 1 | 0 | 1 | 1 | 10 | |
| TOTAL | 13 | 8 | 6 | 12 | 5 | 4 | 2 | 5 | 7 | 62 |
The table above shows the number of school age children by camp/ hamlet. School age groups are those between the ages of 7 to 15 years. The majority of the children from the camps/ hamlets are age 7, and of this group most of them are from Olul are what has been referred to as Isi 2 followed by Disek and Duo. There is relationship between age group of 7 and those who have or are currently attending primary education. Table 5 outlines that, there is a possibility of whether those age 7 are currently attending Primary school education of Grade 1. For Duo and Disek, there is a significant relationship especially when table 5 highlights that, Duo has 5 who are attending Primary education at Grade 1 while Disek has 6. It is also that Table 5 addresses both those who have been through primary education of which the possibility is that 2 from Duo have been through Grade 1 while for Disek 3 have been through Grade 1 with the remaining 3 are still attending community school. The second highest is for 10 year olds.
| Camp/ hamlet | Disek | Nduo | Nupap | Olul | Oneii | Sogomoli | Total | |
|---|---|---|---|---|---|---|---|---|
| Nature of employment | ||||||||
| Security guard | 1 | 1 | 1 | 3 | ||||
| Chainsaw operator | 1 | 1 | 1 | 2 | 1 | 6 | ||
| Chainsaw assist | 2 | 1 | 3 | |||||
| Jinker crew | 2 | 2 | ||||||
| Surveyor assist | 1 | 1 | ||||||
| Bulldozer assist | 2 | 2 | ||||||
| Tally man | 1 | 1 | 2 | |||||
| Driver | 1 | 1 | ||||||
| Axe man | 1 | 1 | ||||||
| Spokes person | 1 | 1 | ||||||
| Aid post orderly | 1 | 1 | ||||||
| TOTAL | 5 | 2 | 5 | 4 | 6 | 1 | 23 |
The table above shows or indicates the nature of job which is either logging related or other sectors which is further indicated by the following table. On overall only 23 people are involved in any wage earning activity, this is compared to the 267 who are not involved in any wage earning activity. This represents only 8 % of the total population of the Isi village. Out of this 23 or 8 per cent, only 7 per cent is logging related which is in areas of semi-skilled wage labour as indicated by the above table. The remainder is with the Landowners Association and the Department of Health. Wage employment in the logging sector is only on casual basis and therefore will cease once operations in Block one where current logging is taking place is over.
Employment in semi-skilled labour is in the areas of Security Guard, Chain saw operator or serving as an assistant in one of the semi-skilled trades as indicated by the above table. The semi-skilled sector is currently the wage earning base of the people of Isi 1 and 2. As the table indicates employment is spread over the various hamlets as indicated. Ouneii seems to have more people numbering 6 who are involved in logging related semi-skilled employment, however such is only 17 per cent , the remaining 44 of the total population are still actively engaged in subsistence activities.
This is followed by Nupap and Disek respectively each with 5 people being involved in the logging related semi-skilled labour force and finally Olul with 4 people. There is no one from Sokomoli that is involved in logging related semi-skilled wage employment. The nature of employment or the type of job undertaken has seen people actively involved in being Chain saw operators, followed by either assistant operators or security guards.
| Sector | Employer | N° of people involved |
|---|---|---|
| Logging | Vanimo Forest Prod | 21 |
| Advocacy | Landowners Assoc. | 1 |
| Health | Dept of Health | 1 |
| TOTAL | 23 |
Table 8 indicates that the most dominant employer is Vanimo Forest Products in various semi-skilled trades as indicated in table 3. Logging related employment in the Semi-skilled trades comprises of 91 per cent followed by Advocacy of being a village spokesman in the Vanimo TRP landowners Association and working with the Department of Health as Aid post orderly.
Despite the above, employment either it be in the semi-skilled trades, advocacy, or others, this represents only 8 per cent, however people are still actively involved in subsistence activity. Since operation will eventually cease in Block 1 of this year (1997), the casuals in the semi - skilled trades will be without either of those jobs.
There are a number of factors that tend to either influence or have effect
on the number of people who have at least attained some form of primary
education. The 1979 Provincial rural registrar the only schools listed in
the Rural registrar (1979), is the availability of community schools in
the area. The nearest to Isi is Ossima where the Catholic Church have been
instrumental in providing community school, and aid post. The Roman Catholic
church at Ossima has been fundamental for the delivery of services to the
people of Kilimeri Census Division. The facilities at Ossima have now been
taken over by Garamut Enterprises which means there is a shift in the running
of the once only community school to be run by the government which is hardly
fulfilled in a lot of remote Papua New Guinea societies.
In 1995, a community school was established at Elo which caters for the
children of Isi one and Isi 2 as well as other nearby villages such as Ilup,
Kilipau and Kiliwes. Elo community school during the period of our visit
had only Grades 2, 4 and 5. Elo community school is also confronted with
its own water related problems which also down grades teachers moral. This
had either led to the teacher leaving the school which further impede students
moral in learning. The school at Elo was built both by the logging company
WTK Reality which was operating in the LFA area, and also contribution from
the Education Department.
There is an inconsistency in the number of people having had completed primary school education attributed to the fact that the school at Elo did not have some grades for example in 1997 during our visit there was no Grade 1 class, but there was a prep in place but unfortunately without a teacher so all students had to be sent home which means that they have to repeat next year (1998).
For those who during the period of our census survey mentioned that they had been to primary education, this was probably either at Ossima or Bewani. Ossima is quite far from Isi so children of school age had to stay near the school, similar to Bewani. This is where the issue of kinship, and reciprocity comes in, which is one in which kinship ties are used to further ones own goals and objectives.
There are also various cultural factors which limits children from going to school. The most popular being the beliefs in Sanguma and Sorcery. The beliefs of sorcery indicated in the patrol reports of the early colonial patrols into the area highlighted that all deaths are attributed to sorcery which is also responsible for the movement of a settlement to a new location, (Patrol no 6 1948/49- J.W.Sims) societies such as Isi have been at the verge of disintegration due to causes from within itself.
The relationship between education and employment opportunities in the semi-skilled trades often works favourable to the developer especially that of utilisation of cheap labour in the forestry operations in the area. Education services in this area was provided by the Catholic mission at Ossima. Accessibility was a problems for children, along with fears of sorcery and sanguma, especially if they are to walk long distances such as from Isi to attend school at Ossima.
Employment in the villages of Isi 1 and 2 is in areas of semi-skilled trades as discussed and mentioned in the table. The semi-skilled employment is all logging related in semi skilled trades such as Chain Saw operators, drivers and assistants in logging related fields. All employment in the semi-skilled trades are on casual basis and therefore will cease once operation is over in Block 1. There are number of factors which influence the employment in the Semi - skilled trades. This includes factors such as ownership, kinship and reciprocity.
Issues of ownership are concerned with whose or which lineage group have ownership rights over forest resources which are to be logged which includes such forest issues concerning Yards and Set ups where logs would be piled. During our field work it was obvious that issues regarding employment are also influenced by sociocultural factors such as ownership and rights over forest resources in the area which is to be logged.
Often it was obvious that the lineage that owns the forest resources, have their own men involved in the semi-skilled trades such as being Chain Saw operators or serving as assistants in one of the other trades. Take for instance those at Isi 2 hamlet of Ouneii have extensive forest resources in the area that is currently logged in Block 1 and therefore quite a majority of them are being involved or are participating in one of the semi-skilled trades, those who have ownership rights over particular forest resources have influence over who from the village is to be given a casual employment opportunity in one of the semi-skilled trades. However this is not permanent nor would it satisfy every villager from Isi 1 and 2. Employment in the semi-skilled trades is after all not that sufficient benefit, nor is there any enhancement of the level of skill training and development. The Vanimo Timber area Environmental Plan (1991: 32) highlights that 90 per cent of the labour requirements was to be sourced from the immediate operations in the project area enabling people from the project area to be given preference with the company. What was indicated in the environmental plan could not be very applicable in a local context by which could disrupt logging operations, especially if those having access rights to forest resources are not given the opportunity for participating in one or the other of the semi-skilled employment opportunities.
The Informal sector in the villages of Isi 1 and 2 comprises mostly of selling betelnut and vegetables along the national highway to Bewani. The road link to Bewani through the villages of Isi 1 and 2 has enable accessibility to Vanimo, however to either sell Betelnut, sago and the products at the market. The current timber operations in the area has also enabled market opportunities and growth for the informal sector. The loggers and their families who are accommodated at the Company base camp provided the main market opportunities for the villagers in the Isi 1 and 2 villages.
In terms of income from these sector, a lot of that depends very much firstly at what level whether you are selling your product whether it be at the village level, along the roadside to Bewani, or you are travelling to sell your products at the main market at Vanimo. There is not very much a steady income from the informal sector at the village level. The other factor as far as informal sector activity in terms of selling produce at the market in Vanimo is that associated with transport accessibility. One of the problem seen during the course of our fieldwork was that associated with transport to Vanimo.
Additionally the logging company Vanimo Forest Products have been on every fortnight Friday provides transport to and from Vanimo. This goes fairly well with the villagers who have problems with transport to and from Vanimo. Despite the benefits from the royalties and levies nor as the block companies been able to provide transport or vehicles to improve accessibility to market facilities in Vanimo. Where vehicles have been provided, local politics and conflicts has overridden the benefits associated with such for example the vehicle provided by Komofy (Block company) to villagers of Isi 2 was smashed by the villagers themselves during argument about who should drive the vehicle and where should the vehicle be based whether at Vanimo or in the village.
The other sectors of close association with the informal sector is that of cash crops such as Cocoa, coconut which is not very much anticipated for cash income, other area which need mentioning is the encouragement given by DPI personnel on the growing of Sweet Banana and pineapple. The was the work of the post colonial Department of what was regarded as Agriculture, stock and fisheries. What they encouraged in the villages of Isi 1 and 2 were viable however the short fall was that of securing of markets within West Sepik Province, and outside the Province and country since West Sepik is located in an area that would easily develop trade links with Indonesia.
This preliminary report is based on the fieldwork undertaken in the villages of Isi 1 and 2 of the Kilimeri Census Division of the West Sepik Province. The preliminary report is based on census survey, archival research and informal discussion with Key informants in the villages. Archival materials were consulted at the National Archives in Port Moresby. Informal discussions and observations took place in the villages. The report tries to establish the background in discussing the colonial administration, ethnographic and anthropological perspectives on social organisation, land tenure, myths.
The census survey undertaken in the villages of Isi 1 and 2 tries to portray the demographic composition of the various hamlets in the Isi 1 and 2. This establishes that there is high population in various of the hamlets, additionally migration is also one of the factors that need mention and where possible could be a focus of further study and investigation especially where logging operations have taken place and people then to move to settle with their kin groups to secure possible employment opportunities in semi-skilled trades with the logging company. Education and employment are also given a focus especially it is evident that education level is very low for the villagers despite the logging and forestry developments in the villages. Employment tend to be common in the semi-skilled trades, however local village politics and conflicts do also have impact on such.
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