For many in Papua New Guinea, the Covid-19 pandemic and its associated restrictions have triggered a significant societal shift, labelled “Niupela Pasin” – the new normal. However, for many villages across this diverse nation, this “new normal” actually signifies a return to the old ways, particularly in economic practices. As Papua New Guinea grapples with the repercussions of a nascent Covid-19 outbreak, the limitations on movement and access to goods have catalyzed a renewed reliance on traditional economies and exchange systems.
When East New Britain province was placed under lockdown, the disruption to public transport and access to essential services, coupled with shortages of basic goods and hard currency, prompted a resurgence of barter and informal exchange. Notably, this period also saw traditional shell money, known as ‘tabu’, being traded outside its conventional ceremonial and bride price contexts.
Tabu, a currency deeply embedded in the culture of the Tolai people of East New Britain, is crafted from the shells of a marine snail, locally named palakanoara. Traditionally, its use is reserved for significant cultural events such as mortuary ceremonies and bride price exchanges. However, tabu also has a history of being accepted for school fees, local fines, and even governmental taxes. During the stringent lockdown periods, Aunty Minia Tolik from Kerevat district observed a significant increase in the use of tabu for everyday transactions, as communities faced restrictions in accessing markets and shops, leading to a scarcity of conventional money.
“We couldn’t travel to town to sell our produce at the markets or buy things from the shop, so we started to use our tabu more,” she explained, highlighting the practical adaptation of traditional currency to meet contemporary needs during crises. Vanessa Mulas, a resident of Kuradui village, recounted how individuals who managed to bypass transport cancellations facilitated exchange by bringing back store goods and trading them with neighbors for tabu, showcasing the resilience of community-based economic solutions.
The value of tabu is traditionally measured by arm lengths, with one-and-a-half arm lengths equating to the cost of a packet of rice. Mulas noted that pre-Covid-19, 10 to 12 small shells were roughly equivalent to 10 toea (US$0.03). However, the pandemic and the increased reliance on tabu have led to an appreciation in its perceived value, reflecting its critical role in local economic resilience. Kuradui village, situated just within a quarantine zone, experienced the abrupt onset of lockdown, leaving residents unprepared in terms of stocked goods. As personal gardens were quickly exhausted, people within village boundaries engaged in “walkabouts” to seek reciprocal exchanges. “I bartered some of my excess store goods like rice, tin fish, soaps and noodles for fresh garden produce,” Mulas stated, emphasizing the personalized and negotiated nature of each exchange.
Beyond its function as a medium of exchange, the lockdown period has inadvertently fostered stronger family bonds and intergenerational knowledge transfer. Families have spent more time together, and children have become more actively involved in essential activities such as gardening, harvesting, and cooking. Elders have revived and passed on traditional food preservation techniques, including burying sweet potatoes (kau kau) or cassava to extend their shelf life. Skills like weaving baskets and crafting fish traps are being taught to younger generations, ensuring the continuity of these vital practices. Teenage girls are learning to sew meri blouses, and young men, previously reliant on store-bought foods, are now venturing into the ocean to fish, showcasing a broader return to self-sufficiency and traditional skills.
Papua New Guinea, as the most populous nation in Melanesia, faces considerable risks from the ongoing pandemic. Despite stringent border controls and domestic shutdowns that have kept official infection numbers relatively low on a global scale, the fragility of the nation’s health system raises concerns about its capacity to handle a widespread outbreak. There are also apprehensions that the actual spread of Covid-19 within PNG is significantly underreported due to limited testing and the stigma associated with the virus, which may deter individuals from seeking confirmation and isolating, potentially exacerbating transmission.
Despite a recent surge in positive cases, economic pressures are mounting on the government to ease restrictions. While a recent 14-day lockdown was not extended, the government has transitioned to the “niupela pasin,” emphasizing precautionary measures like masks, social distancing, and handwashing, while gradually easing restrictions on business, schools, and travel. However, the resumption of domestic travel from the capital, Port Moresby, increases the risk of the virus spreading to more remote regions, intensifying a sense of national uncertainty.
In response to these uncertainties, communities are enhancing their self-reliance. Those with access to land are expanding home gardens, and pop-up gardens are becoming increasingly visible, even in urban areas. This return to localized food production and traditional economic practices underscores a broader societal adaptation to the challenges posed by the pandemic.
Herman and Christine Valvalu from Gelagele in East New Britain, who manage an integrated farming network, exemplify this movement towards self-sufficiency. Their network donated over two tonnes of produce to locked-down quarantine wards, demonstrating the potential of local agriculture to support communities in crisis. Herman Valvalu emphasizes the inherent richness of their land, stating, “Nature is telling us to go back to basics, so if there’s another disaster, we don’t need to rely on the stores or worry if shops are closed down.” He advocates for provincial government support in providing gardening tools, seeds, and training to foster greater self-sufficiency, emphasizing the long-term benefits for future generations. “Our future generations depend on what we do now; if we teach them to garden now, they’ll be able to sustain themselves and live well,” he concludes, highlighting the enduring wisdom of traditional practices in ensuring resilience and sustainability.
In conclusion, the Covid-19 pandemic has inadvertently triggered a significant resurgence of traditional economic practices in Papua New Guinea. The increased use of tabu shell money, alongside a broader return to barter, home gardening, and traditional skills, reflects a community-driven adaptation to the challenges of restricted mobility and economic uncertainty. This “Niupela Pasin,” while born out of necessity, underscores the enduring value and resilience of traditional systems in navigating modern crises and ensuring community well-being.
