User:Ganiapa Biho/sandbox/A discussion on how my cultural and linguistic history is reflected in my society.

The dynamic cultural history of Papua New Guinea (PNG) is inseparable from its diversified nature of language. Throughout the history, PNG's culture and languages had constituted a very strong societal connection. This article discusses the fashion in which cultural and linguistic history of Guhu-Samane is reflected in the Guhu-Samane Society. Before I proceed into the the actual discussion, it is very important for me to shed light on the society which I will talk about through this article. The article looks specifically at Morobe Province particularly Bulolo District and singles out the discussion to Guhu-Samane of Waria Local Level Government (LLG). Waria LLG consists of Upper, Middle and Lower Waria Census Divisions. This article looks at Middle Waria Census Division the area where I am from.

Brief Linguistic analysis of Guhu-Samane Language. The local language that is spoken in this area is called Guhu-Samane. Nonetheless, not all the villages in this census division speak the same dialect. Each village has its own dialect (I am yet to define the exact number of villages in the Middle Waria Census Division). This dialect plays a very significant role identifying the particular village that speaks it. Guhu-Samane Language is very diverse in terms of its grammar-syntax, semantics and morphology. Some characteristics of this language are: a) that it does not have the English letters- C,F,J,L,V,W,X and Y, thus having only 17 letters; b) that all the words end with a vowel; c) except for the consonants 'dz' and 'tt' in a word, no two consonants follow each other consecutively. In addition to identified characteristics, it has multiple words which mean the same thing. This fact is irrespective of the word class as referred to by modern grammarians and known as part of speech by old grammarians. For instance, the English word 'big' (adjective) has its equivalent in Guhu-Samane as follow: 1. Mina; 2. Tameqanga; 3. Minanipamu; 4. Qubamina. This makes the language one of the diverse language in the province. Syntactically, the word order in the language is 'Subject-Object-Verb' (SOV). For example, the translated equivalent of the English sentence, "Peter killed a pig", in Guhu-Samane is "Peter hoo teke tete." Where Peter is the Subject (S), hoo is the Object (O)[pig], teke (indefinite article 'a') and tete is the verb (V)[killed]. The important point to take away from this analysis is the knowledge that Guhu-Samane is opposite to the English Language in terms of its semantic and syntactic structure.

The administrative hierarchy and the resource distribution in the society as a direct manifestation of the societal cultural beliefs and values. Guhu-Samane Society has an administrative hierarchy which follows the Marxist's social class theory. As Karl Marx (1860) maintains that the world would inevitably move towards a communist political and economic system through a series of social development. This theory advocates that the resources are communally owned and the members of the society exploit them depending on the effort they put into the production as opposed to capitalism where the means of production and ownership is done by individuals. The beliefs and values of Guhu-Samane Society are more or less in agreement with Marxism. In spite of the drastic economic and political development in this society, these beliefs and values still play a very significant role in the distribution of community resources. A practical example is the community garden where a land area of approximately 4-10 square kilometers is cleared, divided and allocated to every single family head based on the size of each family. The person who takes the lead in this particular community garden at that time has to be a son of the owner of the land on which the gardening is done. The make-up structure of Guhu-Samane Society is instituted in such a manner that is controversial. In theory, the society is matrilineal but practically, it is patrilineal. On one hand, men are entitled to the land after their fathers, on the other hand, it is the mothers whom the children follow in land acquisition. Therefore, in this society, you are automatically entitled to a land that is under your mother. This belief system also plays an importantly vital role in marriage arrangement. Guhu-Samane society values women as something too valueless to be given in exchange of money, pig or anything of monetary value. The only rule that applies to individuals intending to look for a marriage partner is that they must not be from the same clans. There are lots of rules governing the functions of every aspect of the society, however, I simply highlight what I deem appropriate for illustration and clarification purposes. Because of the reason specified above, bride prize is not paid in the Guhu-Samane Society. 01:06, 6 September 2019 (UTC)Ganiapa Biho (talk)< ]]