Michael Somare - Sepik Identity

Sepik Identity

Somare has always had an interest and a pride in his background and culture. Although his initiations were interrupted several times by his career, he returned to his village regularly and completed them, culminating in his appointment as sana or peacemaker, a title inherited from his father and grandfather and conferred on him by his uncle Saub in 1973. Somare often chose to wear quasi-Melanesian rather than western dress - a lap-lap - in parliament and on similar occasions, and in many old photographs is the only political leader attired in a lap-lap rather than trousers. At the time of Papua New Guinea independence in 1975 Somare demanded proper dignity for Papua New Guinean leaders when he considered that Australia's gift of an official house for Papua New Guinea's prime minister was insufficiently grand for the great statesman he considered himself to be: Australia abashedly acceded to Somare's demands and provided a much more palatial official residence; the intended and despised prime ministerial residence was instead designated the residence of the Australian High Commissioner.

Somare's political style was both fiercely nationalistic and purportedly conciliatory, following the tradition of Sana as he professed to see it. One of the roles of Sana is to invite enemies to a feast before any fight. Somare often appointed political enemies to posts in which they could exercise their interests and passions. In the lead-up to independence, Somare argued for and won citizenship and residency requirements which were both more severe than the outgoing Australian administration recommended and more moderate than most of his party wished.

His autobiography Sana (1975), Somare lists many anecdotes. He tells how in 1971, he was concerned that the sacred objects, the ornately carved sacred spears or kakars and the sacred flutes, were being lost, destroyed, sold or stolen. After much negotiation with the gapars or priests he arranged to have the kakars of his village photographed. The kakars were only handled by the senior gapars, and only left or "came down" from the haus tambaran on the occasion of the gapars handing over the priestly function to another orob or generation. Somare himself was too young to be allowed to even see the kakars, but was included into the coming down ceremony as the interpreter for the photographer, who was of a suitable age to be attached to the next orob. Only after the ceremony was complete did he realise the significance of the sacrifice made by the older priests to allow these photographs to be taken. Over the following days they completed the initiation of the new orob, thus denying themselves the privilege of serving as gapars ever again (see also Lipset 1997).

Reflecting these interests, in 1969 Somare was appointed chairman of the board of trustees of the Papua and New Guinea Museum. The Grand Chief has not necessarily taken a notable interest in the Museum, however, which has fallen into serious decrepitude since Independence.