Pinu, Papua New Guinea

The Abadi Pinu people were the original settlers on the land which they currently live and call home. It is believed that the people migrated from the mountains and hinter lands of Maipa and Guari. There were waves of migration of different groups of people including the Roros, the Mekeos, the Nara, the Abadi's and finally the Douras who progressed further east towards now the city of Port Moresby. The Abadis, eventually settled on the plains of what is now called Abadi, but live in small and robust settlements strategically located to protect each other from invaders. The Abadi's were constantly at war between the Koitabus, and Motuans and even with their former arch rivals, the 'Revos'(Kerema) during the post migration period. The Abadi's withstood on-going wars for over two centuries and today stand proud to stake claim to the land they invaded, conquered and live to tell the tale. Oral citations of warriors like 'Boi Pipi' and numerous others are testament to this claim.

During the arrival of the colonisers, government officials who visited the Abadi plains encouraged people to move and settled together in villages. This was to ensure the Crown accounted for everyone, and to ensure much needed services can be provided to them. Even so, other settlements continued to exist around the Abadi plains which grew with families and clans moving to strategic locations for easy access to food, and also protect the lands acquired by the Chief. Today, these villages nearby are called Magabaira, Keveona who have closed ties to the Ovia Kubunas, Koupuana with family ties to both Ivei and Euage and also Rorobadinas, Ukaukana with close ties to Euage, and Mava; a break-away recently from Ukaukana; all of these people speak Abadi language.

This neighbouring villages maintain a close relationship with Pinu due to family relations, and are represented by sub clan chiefs or elders who are linked to the Paramount Chief of Abadi Pinu. However, this system is somewhat vague today in terms of authority due to the influence of churches and establishment of government systems. These villages run their own affairs, and the perception of the paramount chief's jurisdiction is rather ceremonial today.

The Chief system of Abadi Pinu is part of its own identitity. The Abadis exist together with this authority since their origin. Both oral history and documents indicate line of Chiefs dating back beyond the arrival of the white man and churches. Estimations indicate generations dating back three centuries or more and can be justified by the achievement of the Chiefs and how they conduct themselves. This in itself demonstrates a system of power, and primitive but effective system of governance which has now borne fruits of success generations later due to successfully assimilation of the people into the modern society today.

It must be noted also that the chiefs held two names which represents power, wealth, and prestige; namely 'Aro Ure' and 'Ure Ure'. There were two chiefs who would have featured prominently in the history of Abadis; the first (or at least accordingly to oral history) is Aro Ure identified as Mokuro Baga, and it is believed this chief reigned during the migration period and was regarded as the warrior chief (Vaiona Ovia).

This chief with the aid of his loyal warriors continued their sporadic raids on the Motuans and the Koitabus further beyond the Abadi plains to capture hunting, fishing and gardening grounds in the Galley Reach areas and beyond. Legends and folk songs still depict scenes and battle fields of this encounters even in locations as far as Lealea village. This particular detail is important as it states facts about a place and event that occured then and was named 'Rearea gabugabu'. It represents the waring nature of the Abadi people then, and their intention to secure land which would become their own.

The next chief was Ure Ure (Vado Kepo) who then wielded his authority during the time Abadis had settled on the land they now call home. This was the period of the commencement of peace, and this chief was credited for receiving the white man and churches into Abadi. Chief Ure Vado is also recognised for bringing development with the aid of the early colonial government, and this policy of peaceful engagement was enhanced by his successor Chief Aro Ure (Aba Mokuro), and Ao Ure (Bodau) more recently. Today, the Abadi's enjoy a peaceful co-existence with their neighbours because of a change of policy of warfare engagement in the past to now peaceful engagement for prosperity of the village and consequently development of the village and the people.

Pinu village has three clans who are very much made up of extended families. The three clans are governed by clan chiefs and elders recognised through their contributions to their clans. While, the political system is firm, other prominent individuals take leadership rolls to assist in the betterment of the village. These clan chiefs and leaders are empowered to organise meetings, deal with social problems, and occasionally meet with the paramount chief. The Paramount Chief in most cases has a final say in important issues that need attention.

Iven clan is consist of sub-clans of Ivei Baga, Idibana, Eke ekena, Maobadina, and is the biggest clan of the three, with about thirty households,with a population of over five hundred plus. This clan has contributed a number of smart and intellegent individuals to the workforce of this country, will continue to do so due to its commitment to development with the clan and the village as a whole. Many individuals and leaders are keen to improve the lives of the people by providing job opportunities, and also source furher education skill enhancement for their youths.

This clan is the central clan and it is made up of the Paramount chief, his family and the extended family, while two other sub-clans namely Kere Kubuna, and Roro'o Badina, make up the Ovia Kubuna main clan. The clan is strategically placed to be in the middle as a symbol of authority. Also, the main institutions such as schools, health services and church infrustaructure are all located here. The clan has about eighteen households with a small population of about two hundred and fifty men, women and children.

The third clan is Euage which is made of sub-clans; Vanua Irama, Agorena, . This clan is also made up of sub-clans and it is the second largest clan with about twenty three households with a population of about three hundred and fifty.

During the late 1800s, and early 1900s, the paramount chief of Pinu, welcomed Roro speaking settlers from the west to settle and established a village now called Hisiu. The Pinu and Hisiu people enjoy a cordial relationship. There are inter marriages, and social activities between the two villages which continue to exist today. Similarly, during the period of World War II, Motuan settlers fearing the carnage of Port Moresby harbour bombing, asked for permission to be given land to settle. A specific location at the mouth of Galley reach tributary was identified and the paramount chief gave his blessing to the motuans who today call Manumanu home. The two villages continued to enjoy a strong relationship due to the use road network, also through marriages, and exchange of food and various other goods and services.

Other settlements that were established during this period include the Toutu beach where families of former plantation workers with South East Asian origins came to work in the coconut plantations in the early 1800s. The workers continued to settled there after the companies shutdown, and raised families, and today call Toutu home. One of the workers who had successfully settled and established himself is a man called 'Kassman'. This man had contributed significantly to the development of Pinu village, and surrounding areas. Today Kassman extended family hold very prominent positions in the public and private sector, and have contributed significantly to the growth and development of the country. These people include, Richard Gilbert Kassman who is an avid proponent of Transparency and governance issues, and an Executive in a Mining Company, Rita Kevin Kassman, a successful private business woman, Justice Stephen Gilbert Kassman, who previously was a successful private lawyer.

The church had played a significant roll in transforming the lives of the people. In the late 1800s, the London Missionary Society, landed in the area, and established stations, where the church and schools were built. The roll and influence of the church then was made much easier with the approval of the Paramount chief, who then welcomed the early church to establish themselves in Pinu village. A church building was established with a school built to teach the people about God and basic English and maths. Everyone was forced to embrace this change, which subsequently led to people converting and accepting Christianity.

Most traditional and customary beliefs have now given way to modern life styles with the establishments of government schools, with a wave of young people graduating and moving away to other provinces for education or work and bring back a change of thought pattern. Also more recently with the introduction of media, both print and air waves, electronic gadgets, have now transform the lives of Pinu people. In spite of this the people continue to identify themselves well; with a deep passion of sense of belonging to their tribe and its historical past. They are also very committed in their Christian faith, and serve their God with passion. A permanent church building was subsequently built in the 1960s which still stands where the old church and school was built, and today the area is passionately call the station.

There are two churches which are active, namely, the United, which is the foundation church, and more recently, the Christian Revival Church 'CRC', a mainstream church. Both churches have significantly contributed to the spiritual up keep of the village people, and also maintain their respective church buildings which are used for Sunday worships and weekly gatherings. Both churches conduct activities and have established groups for Youths, women folk, and children to engage them in the activities. The churches ensure young men and women are taught in the principles and teachings of the Bible. There are also leaders elected to the church to ensure they manage important issues that concern the mandate the church.

Pinu village falls under the political jurisdiction of Kairuku Hiri District with its district headquarters at Bereina. The political representation is under Kairuku Rural consisting of 17 Local Level Government (LLG)councils, represented by their respective elected councillors. The 17 LLGs elect a Council president who represents them in the Provincial Assembly. The provincial Assembly is responsible for ensuring services such as infrastructure in the form of roads, bridges, schools, health centres are established and maintained each year. The Provincial Assembly is chaired by the Provincial Governor, unless otherwise the incumbent holds a portfolio in the National Parliament, the chair position is voted for within the provincial assembly.

Pinu village has an elementary school and community school together covering Elementary Prep to Grade 8. The School is part of government school system that was originally a church school establish by London Missionary Society - LMS in early 1960's. The Government took full control of it after independence in 1975. By then it had already produce students that were attending Della Salle High School and Iarowari High School for the male students and Our ladies of Sacred Heart (OLSH) High School, and Marinville High School for the female students. There were also a few students that were attending Sogeri and Kerevat National High School, and many of them have gone on to tertiary institutions and other technical colleges.

These elite group of Pinu people today hold some very senior positions both in the Public Service, and the private sector. Most of them today enjoy the privileges of their own success, and live and work in the city of Port Moresby and elsewhere, and in turn, enlist their own children in private schools and government schools in the urban areas. Most of them have also contributed significantly to the development of this Country in their respective duties, and also given their share of resources to Pinu Village.

Other services include the health service which is run by a medical orderly, and treat patients from the village and the nearly villages. There is no proper water supply, and the villagers draw water from the wells, and catch rain water for drinking, cooking and laundry. A river tributary flows close to the village and it is used for bathing and laundry.

It is also well documented that the road system to the village is in atrocious condition,and is inaccessible during rainy seasons. Pinu people, including Manumanu and Toutu are disadvantaged during the wet periods, and have to walk long hours to get to the main highway, or use sea transport to access Port Moresby for goods and services.

In the early 1980s, a project was initiated between the people of Pinu and Ilimo Farm to farm Shogum. This project got off the ground and was managed by the Incorporated Land Owner group called Abadi Business Group. The executive included the current Paramount Chief Aro Ure, Mahuru Matea (deceased), Aubo Ovia, and other technical officers who assisted the group. The Project was a success up until the Ilimo Farm ceased operations, and this caused the business to restrategise to sustain itself. despite many attempts to progress their business plans, the land owner group eventually ceased operations. It is believed small amounts of funds invested with commercial banks still earn a minimum interest and it is yet to be claimed.

More recently in 2010, a group was formed by people from Pinu, Manumanu and Toutu villages to basically seek to improve the road conditions leading to their respective villages. The people had faced hardship, as at times they would be cut-off from accessing utilities and services in the city. The group somewhat achieve their purpose merely as a pressure group, pushing the local member of Parliament Hon. Paru Aihi to improve the road. However, this upgrade was short lived the following year when the wet season revert the condition of the road to its initial stages. In May 10, 2012, two separate print medias reported the elected member of Parliament, Hon. Paru Aihi, talking to the Pinu people of K5 million payment made by the LNG developer as part of its responsibility for the 'gas pipeline corridor' who will be affected by the pipeline. The funding was channelled through the provincial government, and will be drawn and paid to the contractor to build a proper all weather road from the main highway all the way to Manumanu, including the Toutu road.

There have been recent talks about a rice project to be initiated by a Naima group, and endorsed by relevant authorities to farm rice on the Abadi plains. Meetings have been recently organised by the stake holders and the land owners, however, it is crucial to recognise the authority to the land itself first. While recent attempts have been made to have ILGs formed, Abadi Pinu has an existing ILG that has authority over all the land stated in its incorporation with Lands Department.

In 1908, an important occasion took place which was documented and archived. This occasion was a signing ceremony between the land owners and the State, effectively transferring ownership of the Galley Reach area to the Crown or State for a 99 years lease. Archives prove that those present were the Paramount Chief Ure Vado, and his younger brother Aro Ure, and Aro Wauro representing the Keveo people. Aro Wauro is from Keveo and is a descendant of the Great Chief Aro Ure (Aro Mokuro) who had a child from a woman from Nara. It is important to note that the Keveo people were represented due to their proximity to the said land, but the authority was vested in the Paramount Chief, who had to sign to release the land. This document had legal authority to the ownership of this piece of land until 2007.

This document proves beyond doubt the ownership of the land area of Abadi, and the authority that existed and was recognised then. To this day, the social structure and authority still exist today, and has stood the change of times, a testament to the people of Abadi-Pinu.

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