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THE BIOGRAPHY OF SAMSON BURETAM

Name:	SAMSON Surname:	BURETAM Date of Birth:	C.1963 & 1965 Date of Death:	2004 Place of Birth:	KAWOKABIP, FULDUM, KAVORABIP Marital Status:	MARRIED TO 3 WIVES. 1. CLARA (DIVORCED) 2. BARBARA & 3. IMELDA Children:	(5) FOLEY, MAZO, ANGELA, JERRY & ALLEN Last Work:	CHAIRMAN OF FUBILAN CATHERING SERVICE AND FOUNDER MINERAL RESOURCES STAR MOUNTAINS (MRSM)

Summary Samson Buretam’s life was a legend of courage and conviction. Born in the Star Mountains within the Ablemkaimin community, he grew up at the crossroads of tradition and modernity. His early years were marked by the stark contrast between his cultural heritage and the burgeoning influence of Western capitalism. Despite these challenges, Samson embraced education as a tool for empowerment, becoming a torchbearer for his community. His adulthood was dedicated to the fight for justice, particularly for the landowners affected by the Ok Tedi Mine’s operations. He stood tall against colonial laws that stripped his people of their rights, advocating tirelessly for fair compensation and recognition. His legal battles and efforts to secure royalties for the 12 Mine villages are a testament to his unyielding spirit. Samson’s legacy is one of hope and determination. He inspired his community to stand against exploitation and to fight for their rightful place in the world. His life’s work laid the groundwork for sustainable development and prosperity for the Ablemkaimin people. His story is not just a record of past struggles but a continuous source of inspiration, urging future generations to uphold the values of justice and equity. In every sense, Samson Buretam was more than just a man; he was a symbol of resilience and a forerunner of change. His impact resonates through the valleys of the Star Mountains, a lasting tribute to a life well-lived in the service of his people. A.	Introduction This historical biography is written to commemorate the Late Samson Buretam’s death, sponsored by his family under the leadership of his son, Mr. Foley Samson. The family believes that the late Samson’s untimely passing was linked to his work and his position in the MRSM and FCS the two landowner companies he established for and on behalf of the SML communities. He also fought hard to secure the Royalty Trust for the SML communities. The Major theme of this biography is justice. Late Samson fought for justice for his people and nothing less. The brief portfolios of MRSM and MRDC was added at the end of the biography to show the fruit of his labour. The life of the late Samson Buretam was a testament to his unwavering dedication to justice. Born into the Ablemkaimin community of the Star Mountains, he grew up amidst the tension between traditional values and the encroaching forces of Western capitalism. Despite the cultural upheaval, Late Samson embraced education, becoming a pioneer among his people. His journey was marked by challenges, from the culture shock of his youth to the academic setbacks he faced, yet his resolve never wavered. As an adult, Samson’s focus shifted to the plight of his community under the shadow of mining operations. He recognized the injustice of colonial laws that deprived his people of their rightful claim to the land’s wealth. With a deep sense of duty, he challenged these laws, advocating for the rights of the landowners in the Special Mining Lease Villages (SML) and beyond. His fight was not just for his generation but for the future of his people, ensuring they received fair compensation and recognition. Samson’s legacy is not merely in the battles he fought but in the hope he inspired. His life is a clear call to all landowners to stand firm against exploitation and fight for what is rightfully theirs. Through his dedication, the late Samson Buretam became more than a man; he became a symbol of justice and a beacon of hope for generations within the Ablemkaimin communities. His story is a blueprint for success, a reminder that one individual’s commitment can lead to profound change for many. Born in 1965 in Kawokabip – Fuldum, Kavorabip, to Martha and Buretam Leipnok. He was known for his growth, intelligence, humility, and love for learning. He was raised by his maternal uncle, who brought him to Tabubil, where he initially struggled with culture shock and dietary changes. Overcame initial health challenges related to diet and adapted to processed food. Samson’s story reflects the adaptability and resilience of the Kaworabip people and the people of Ablemkai in the face of cultural and environmental changes. He was instrumental in establishing Oktedi Landowner Companies beginning in 1997, particularly the Mineral Resources Star Mountains Limited (MRSM), Fubilan Catering Services (FCS), and Landowners Royalty Trust for the SML villages. He was an honest man who selflessly served the people of Ablemkai with dignity and pride. He died on February 1, 2004, with nothing in his name, no private shares, and no arrangements for his family from the companies he established for the community. Late Samson Buretam’s life story is a poignant testament to his unwavering spirit and heartfelt dedication to his people. Amidst the lush greenery of the Star Mountains, the people of Ablemkai, rightful custodians of the land, faced grave injustices at the hands of the PNG government and Ok Tedi Mining Limited. Samson, a beacon of hope, stood firm against these adversities. His fervent wish was simple yet profound: “I want my people to be like the OTML workers, filled with cash because they deserve it for hosting the World-class mine on their customary land.” With every fiber of his being, Late Samson battled for fairness, recognition, and the prosperity that was rightfully theirs. His struggle was arduous, and the path was fraught with challenges that ultimately claimed his life. Yet, his spirit refused to be extinguished. Samson’s legacy endures a flame that continues to illuminate the way for MRSM and FCS as they carry forward his mission, serving the cherished community of Ablemkai with unwavering commitment and love. His memory lives on, not just as a reminder of the past but as a guiding light for future generations to seek justice and honour the land that sustains them.

B.	Background (a)	The people of Ablemkaimin in the Min Culture

The people of Ablemkai dwell in small groups scattered throughout vast areas surrounded by steep limestone mountains and fast-flowing rivers in a high rainfall climate. The extreme weather combined with limited spaces for farming in between limestone mountains ensures limited population size. Dan Jorgensen (2006, 236-238) posited that Patrol Officers estimated that around 25,000 people lived in the Min territory (Star Mountains and Telefomin combined) in 1963. Large villages can contain a maximum of up to 250 people, and small ones can contain up to 20 to 50 people, with a branch of the Spirit House built to perform initiation ceremonies and make other cultural sacrifices for the growth of Taro, pig, fertilization of soil and general development and well-being of people in the villages. A standard tool for gardening and trade in the area was stone axe (fubi) traded with bows and traditional money (bonang, miyan kill) through routes established by Afek within the limits of the three Spirit Houses – Telefolip, Bultembip and Tapar-abip. The common ancestress established sites for the stone axes, red clay for body painting, traditional money, and other items in the territories of Min during her travel, starting from Telefolip to Tapar-abip. Min people have been trading these traditionally significant objects and carrying out male initiation for centuries before the arrival of Western culture and their religions.

(b)	The First Contact

Samson’s generation marked the end of Min culture and the beginning of Western culture in the Ablemkaimin territories. The first contact of the people of Ablemkai in 1963 made them one of the lately contacted people alongside Ngalumin and Kufelmin, their Western neighbours, in 1959 (Tandamat 2022). This was after more than 100 years of colonial presence in New Guinea. The first contact coincided with the discovery of Gold and Copper deposits at Mt. Fubilan in 1963, which made the people of Ablemkai the last to be contacted in Papua New Guinea by the colonial government. The changes brought to the area were to develop the Oktedi mine; Ablemkaimin had to negotiate with the investors to have their share of the pie as landowners. They became observers at first but later became aggressive after realizing what they had been missing from exploiting their land. Several protests by the ‘people of Wopkaimin,’ as noted by (Hyndman 1995) and (Jorgensen 2006), show the realization of the Ablemkai people. The late Samson was one such leader who was vocal throughout his years since 1984. He started working in the Mine in late 1982 until he resigned in 1990 to concentrate on advocating for the rights of the Ablemkai people of the Star Mountains.

(c)	Ok Tedi Mine and the people of Ablemkai In 1963, the communities of Ablemkaimin had their first contact with the colonial government’s Patrol Officers. Coincidentally, these officers discovered the mineral deposit at Mt. Fubilan during the same year. The exploration and mining activities related to Mt. Fubilan became crucial for providing essential services to the Ablemkai people. Their hopes were pinned on Oktedi Mining Limited for essential services in subsequent years. This is particularly true for the four Special Mining Lease (SML) villages and the eight surrounding villages of the Star Mountains Local-level Government (LLG).

(d)	Samson’s Upbringing

Late Samson Buretam’s birth in 1965 marked the beginning of his unique life journey, where he witnessed the intersection of two distinct cultures. He saw a remarkable transition from the Stone Age to the Iron Age and eventually to the Space Age. David Hyndman (1995, 75) generalized the economic, socio-cultural, and political change in the Wopkaimin territories as a “clash of two cultures, capitalism and kinship system of production.” Initially, the Wopkaimin community ‘resisted and protested’ against the encroachment of Western capitalist forms of production. However, they eventually succumbed to the pressures of change. Samson, who grew up during this transformative period, encountered culture shock as a child. Nevertheless, he gradually assimilated the new culture into his life and became one of the pioneering Ablemkaimin individuals from Kavorabip to attend the Tabubil Community School in 1971. Samson’s upbringing was deeply influenced by the male initiation culture prevalent in Mountain Ok culture. From birth to death, male children were highly valued and cared for. The initiation process for Min boys involved three significant stages: (1) Black Hair Stage: At this initial stage, young boys were recognized as part of the community. It marked their transition from infancy to childhood. During this phase, they were taught basic cultural norms and traditions that are equal to women’s. (2) Red Paint Stage: Advancing further, the boys entered the red paint stage. Here, they received more extensive cultural education and participated in rituals symbolizing their growing maturity. The red paint stage was a crucial step toward becoming responsible community members. (3) Wig Stage: The ultimate goal was to reach the wig stage. However, this was not easily attainable. Chiefs carefully assessed candidates based on their commitment, character, and interest in undergoing this final initiation. Only those deemed worthy were allowed to proceed to the wig stage, representing full adulthood and community acceptance. Three prominent Haus Tambarans (Traditional Spirit Houses) held significance in the Mountain Ok Territories: Telefolip, Bultembip, and Tapar-Abip (as illustrated in the attached image). Bultembip occupied a central position between Tapar-abip and the Telefolip Spirit Houses. Late Samson Buretam’s father, Mr. Buretam Leipnok, served as the Chief of Kawokabip, one of the Traditional Spirit houses affiliated with Bultembip. These three Traditional Spirit Houses were believed to have been established by Afek, a common ancestress of the Mountain Ok people (Hyndman 1995, 81-83) and (Jorgensen 2006, 237-238). Her influence extended from Telefolip in the East to Tapar-Abip in the West. Late Samson missed the traditional male initiation for the Min boys common to the area due to the introduction of Western Culture. Despite not undergoing the customary initiation stages, Samson’s life took a different trajectory. His maternal uncle brought him to Tabubil, where he received education through the Western system. Samson’s upbringing significantly shaped his later development as an adult, even though he missed the traditional initiation stage due to his educational path.

C.	Samson’s Early Childhood and Education

(a)	The Early Childhood

The late Samson was born in Kawokabip – Fuldum in Kavorabip in 1965 to parents Martha and Buretam Leipnok. He was considered a unique child due to his growth, intelligence, humility, and passion for learning. His maternal uncle loves him very much and took him as his child from an early age. He experienced culture shock when his uncle took him to Tabubil for the first time. He rejected processed food, so he preferred biscuits and other dry foods to rice and tinned fish at the time. At one-point, Late Samson was sick due to dietary issues he went through, getting weaker and thin, causing panic among his peers. Late Bill Menim, his cousin, once told Stabby Sakam to take him home because late Samson might die of hunger. He got used to processed food after a while.

(b)	Education At the tender age of 6, Samson’s life took a pivotal turn when his maternal uncle arranged for his relocation to Tabubil for education. His mother’s brother, Mr. Stabby Sakam, was one of the first landowners in the area to work with the explorers. First with Kennecott and later joined Oktedi when Kennecott left in 1975. The relocation marked Samson’s first encounter with the outside world, and he grappled with culture shock, a phenomenon experienced when individuals are exposed to a new culture or environment that significantly differs from their own. Culture shock can manifest as disorientation, anxiety, and confusion as one navigates unfamiliar customs, norms, and social practices. Despite these initial challenges—such as Samson’s reluctance to consume processed foods, which raised concerns among his peers—his educational journey unfolded remarkably. He immersed himself in learning at Tabubil Community School, where his academic excellence set him apart. Driven by an insatiable thirst for knowledge and personal growth, he continued to shine academically at Daru High School from 1977 to 1979. Something unplanned occurred in 1979 when the Catholic Church informed Monty Anwaim and the late Samson Buretam to transfer from Daru High School to St. Peter’s Channel Catholic College in Rabaul. They were in grade nine then and did not know what the future held for them in Rabaul, but they were anxious to learn new things in their new school. St. Peter’s Channel Catholic College provided a more structured and formal educational setting than his previous schools. The college emphasized religious education, moral values, hourly prayers, character development, and academic subjects. Samson’s transition from Tabubil and Daru to St. Peter’s Channel Catholic College would have been significant. His relatives at home did not accept the idea of him becoming a Catholic priest; they blamed Stabby Sakam for it. He continued encountering cultural differences and norms, which could have contributed to further culture shock. The college environment might have been more cosmopolitan, exposing him to diverse perspectives and backgrounds. The turning point in Samson’s journey occurred when a love letter from his girlfriend, Clara Bineng, surfaced in his third term before graduation. The college authorities discovered the letter, leading to his expulsion. The reasons behind the expulsion—whether it was a violation of rules, religious norms, or other factors—are not explicitly mentioned, but it altered his course significantly. The expulsion likely had emotional and psychological effects on Samson’s later life. He might have felt disappointment, shame, or confusion. It disrupted his educational trajectory and forced him to reconsider his path. His interest in Law later in life showed his determination to complete his education based on the need he saw when he got involved in community work for the SML villages. St. Peter’s Channel Catholic College played a crucial role in shaping Samson’s life, albeit through unexpected events. His experiences there influenced his subsequent choices and contributed to the complex tapestry of his educational and professional journey. He was a complete man out of college, regardless of the circumstances. As a seminarian, he developed a passion for community service, honesty and integrity.

D.	Samson’s Family Life and Profession (a)	Samson’s Family Life

Late Samson Married Clara Bineng, his longtime girlfriend, in 1983, shortly after he started working with the Ok Tedi Mining Limited. They had their firstborn son, Foley, in 1984—Late Samson had two other children with Clara–Mazo and Angela, born in the late 1980s. Family played a central role in Samson’s life, as reflected in his marriages to Clara, Barbara, and Imelda. His relationships with Barbara and Imelda brought forth two children – Jerry and Allen – each a testament to his complex yet profoundly caring nature. While personal challenges tested his resolve, Samson’s commitment to his family remained steadfast, defining him as a leader and a devoted husband and father. His first wife, Clara, divorced him in 1995 after finding out about his extramarital affairs with his second wife, Barbara, while he was in Port Moresby. Clara raised his children with the help of her new husband, Fred Dangim. (b)	Work at Ok Tedi Mining

In June 1982, after leaving the seminary, Late Samson Buretam embarked on a new chapter in Tabubil, securing a position at the Oktedi Mine. He was an integral part of the mill crew for seven years, contributing to the Mine’s operations from 1983 until 1990. Post-1990, Late Samson was transferred to the Tabubil recreation office, where his role extended beyond his official duties. He began to delve into entrepreneurial ventures and became actively engaged in community affairs, demonstrating a commitment to social responsibility alongside his work. Simultaneously, in 1990, Late Samson took on the director role at Tabubil Bakery Limited, showcasing his versatility and leadership skills. His involvement in the bakery was not just a business endeavour but also a means to contribute to the local economy and provide for the community. Samson’s journey reflects a blend of professional growth and community engagement, illustrating his dedication to both his ambitions and the well-being of those around him. His multifaceted career path highlights a deep connection to his work and community, marking him as a prominent figure in Tabubil’s socio-economic landscape.

(c)	Switched to Community Work Late Samson Buretam’s keen intelligence catalyzed his rapid learning and adaptability in the dynamic environment of the Ok Tedi Mine. A professional demeanour and a commendable work ethic complemented his curious nature and purpose-driven attitude. These traits were instrumental in his involvement with the Mine’s inaugural gold production in 1984, a significant milestone marked by his appearance on the front page of the Post Courier, proudly holding a gold nugget. In 1984, late Samson’s acute awareness became evident as he keenly observed the operations within the Ok Tedi Mine. His perceptiveness extended to the Mine’s impact on the indigenous communities along the Fly River, understanding their responses and concerns. The advocacy efforts by Rex Dagi and the Yonggom people in 1994, addressing the environmental ramifications of mining, captured Samson’s attention. Mr. Rex and his people established a network that connected their local struggles to the global stage and advocated fearlessly. Their success story inspired the late Samson. Samson’s journey is a testament to his ability to blend his professional pursuits with a deep-seated awareness of his surroundings. His story is not just one of personal achievement but also a profound connection to his community and environment. Watching the Yonggom people’s advocacy unfold likely influenced his path towards fighting for the rights and benefits of his community in the face of industrial challenges. Samson’s legacy is marked by his contributions to the mining industry and the social fabric of his community, embodying the spirit of resilience and activism. The Yonggom community, proactive in their advocacy, have made their presence felt in both provincial and national governments. They articulate their concerns through written protests and vocal complaints, demonstrating a sophisticated understanding of political engagement. Their efforts extend to forging alliances with international conservation organizations, as Stuart Kirsch (1994, ii) noted, which has bolstered their cause. They took BHP to court in Victoria, Australia, to amplify their fight against the BHP, and they succeeded. The focus of anthropologists, governmental bodies, NGOs, and even mining companies has predominantly been on downstream environmental degradation. This has led to a neglect of the issues facing the four Special Mining Lease (SML) villages. In his analysis, Banks (2002, 54) observed a significant divide: the Wopkaimin and Awin people, residing on the eastern banks of the Ok Tedi River, abstained from joining the lawsuit initiated by the Yonggom against BHP in 1994. The perception held by outsiders was that the Wopkaimin were in a more advantageous position, attributed to the royalties they received from the mining operations. This narrative underscores a complex tapestry of community dynamics, environmental concerns, and the pursuit of justice. It highlights Yonggom’s strategic approach to advocacy and the disparities in attention and compensation among the communities affected by mining activities. The Yonggom’s engagement with broader networks contrasts with the relative isolation of the Wopkaimin, reflecting the multifaceted challenges indigenous groups face when confronting industrial giants. Late Samson Buretam closely observed Rex Dagi and his group in their legal battle against BHP in Australia. Subsequently, he initiated his lawsuit against Poons Limited, also in Australia, and achieved a successful outcome. He later went to court again in Tabubil to secure 20 per cent Royalty money for the 12 Mine villages against the Kimka Association, one of the landowner associations with a narrow focus on a single village. Late Samson wanted the royalty money to be for the people, so he fought tooth and nail to establish and secure the Royalty Trust for the community. (d)	Establishment of Mineral Resources Star Mountains and Fubilan Catering Services Samson’s pursuit for community justice culminated in a landmark legal battle against Poons Limited, a contractor tied to Oktedi’s operations. Uncovering disparities in landowner involvement, he mobilized support and took the fight for community rights to court. Despite facing opposition and legal challenges, Samson’s resilience prevailed, leading to the takeover of Poons Limited and the establishment of MRSM and FCS beginning in 1997. Significant changes were observed in Oktedi and the surrounding communities following the legal battles. These included incorporating six additional mining villages into the Trust, establishing vegetable supply chains for Fubilan Catering Services (FCS) in the Min area, and introducing local participation through the engagement of local contractors in the Ok Tedi Mine. These changes marked a significant shift in the community dynamics and the mining operation. In assuming leadership roles within these entities, Late Samson cemented his reputation as a defender of community interests and a champion of responsible mining practices: his strategic insight and unwavering commitment to justice set a precedent for regional corporate accountability and landowner empowerment. In addition to his other pursuits, the late Samson undertook a course of study in Law via correspondence, equipping himself with the necessary legal knowledge to combat the injustices faced by landowners in the vicinity of the Oktedi Mining operation. In 2001, under the insightful guidance of the Late Samson Buretam, the Mineral Resources Star Mountains (MRSM) entered into a pivotal management agreement with the state-owned Mineral Development Company (MRDC). This astute move to entrust MRSM’s management to seasoned professionals marked a turning point, reflecting Buretam’s strategic foresight. The decision has since been lauded for its wisdom, laying the foundation for MRSM’s robust growth and sustainable development. Late Samon Buretam’s leadership steered MRSM towards a prosperous future and set a precedent for effective management in state-affiliated enterprises. His legacy continues to inspire as MRSM thrives under professional stewardship, benefiting communities and stakeholders alike.

•	The table shows the companies that Late Samson established and operated in 1990. Entity Name	Registered Date	Term of Samson’s Directorship in the Company Tabubil Bakery Limited	06/12/1989	1990 – 1998 Mineral Resources Star Mountains Limited	13/02/1997	1997 – 2004 Fubilan Catering Services Limited	15/04/1999	2000 – 2004 KMS Properties Limited	07/02/1997	1997 – 2004

E.	Company Portfolio: MRSM The Mineral Resources Star Mountains (MRSM), managed by the Mineral Resources Development Company (MRDC), has overseen significant growth in the investment portfolio of landowners from the Ok Tedi Mine over the past decade. 1.	Investment Growth: o	In 2008, MRSM’s investment portfolio was valued at K119 million. o	As of now, it stands at a massive K789 million. o	This remarkable growth is attributed to several factors: 	BSP Share Price: An improvement in the BSP share price contributed to the increase. 	Pacific Property Trust (PPT) and Pacific Balance Fund: The unit price for these investments also played a role. 	Property Portfolio: MRSM’s property portfolio appreciated by K23.14 million. 	International Portfolio: The international portfolio saw an appreciation of K4.69 million through share price increases in ASX-listed equities. 	Mining Interest Equity: MRSM’s 9% equity in the Ok Tedi Mine significantly contributed to this growth. 	New Investments: Projects like the Star Mountain Plaza (Hilton) further boosted the portfolio. 2.	Landowner Satisfaction: o	During a visit to Port Moresby, 30 landowner leaders representing ten Ok Tedi Mine mine villages they expressed satisfaction with MRSM’s investments. o	They toured real estate and commercial properties owned by MRSM, including the MRDC haus and Pacific MMI building. o	Landowner Daniel Atmeyok from Atemkit Village stated, “By looking around and visiting the MRSM investments, I am satisfied that our money has been invested well.” o	Clara, a women’s leader from the mine villages, emphasized the importance of growing investments for future generations after the Mine closes. 3.	MRSM’s Role: o	MRSM, established through MRDC in 1997, represents the economic and social interests of Ok Tedi mine landowner groups. o	Beneficiaries include villages such as Atemkit, Bultem, Finalbin, Kavorabip, Migalsim, Wangbin, Ok Tideta, Niu Osikwi, Kumkit, and Ankit. o	The company’s major asset is its 2.5% interest in the Ok Tedi Mine. o	MRSM has paid over K20 million in dividends to its shareholders, demonstrating prudent management and a strong balance sheet. In summary, MRSM’s strategic investments have benefited landowners and positioned them well for the future. The growth trajectory reflects effective management and a commitment to long-term prosperity. These achievements are all thanks to the visionary leadership of the late Samson Buretam, who founded MRSM and its subsidiary companies for the people of Ablemkai in the SML villages of Oktedi Mine. F.	Company Portfolio: MRDC The Mineral Resources Development Company (MRDC) plays a crucial role in managing investments for trustee companies, providing sound advice to their respective boards. Let’s explore MRDC’s profile and its significant contributions: 1.	Investment Overview: o	MRDC seeks strategic investment opportunities that create capital growth and provide shareholders with a sustainable income flow. o	Their investment policy aims to maximize returns and ensure a steady income for beneficiaries into the future. o	Since 2008, MRDC’s investment portfolio has grown significantly, from K119 million to an impressive K789 million. o	MRDC transitioned from a passive investor to a proactive yet prudent one, positioning itself for continued growth. 2.	MRDC’s Role and Mandate: o	MRDC is registered under the Companies Act 1997 and is wholly owned by the State, with the Prime Minister as the Trustee Shareholder. o	The Board oversees the management, supervision, and direction of the company. o	While there’s no specific enabling legislation for MRDC, it manages project benefits held in trusts by corporate trustees (subsidiaries of MRDC). o	For mining projects, MRDC ensures benefits for project area landowners and provincial governments. o	MRDC’s interests include equity in mining projects (such as the Ok Tedi Mine) and oil and gas projects (including the PNG LNG). 3.	Mining and Petroleum Interests: o	MRDC Group of Companies holds interests in various projects: 	Mining Projects: 	Mineral Resources Star Mountain Ltd: 9% landowner equity (Ok Tedi Mine). 	Mineral Resources Ok Tedi No.2 Ltd: 12% for Fly River Provincial Government (Ok Tedi Mine). 	Mineral Resources CMCA Holdings Ltd: 12% equity for CMCA regions (Western Province). 	Mineral Resources Enga Ltd: 5% equity for Enga Provincial Government and landowners (Porgera Mine). 	Mineral Resources Ramu Ltd: 2.5% equity for MRDC (Ramu Mine). 	Mineral Resources Madang Ltd: 2.5% equity for Ramu Landowners (Ramu Mine). 	Oil Projects: 	Petroleum Resources Kutubu Ltd: 6.75% equity (Kutubu Oil Project). 	Petroleum Resources Gobe Ltd: 2% equity (Gobe Oil Project). 	Petroleum Resources Moran Ltd: 2% equity (Moran Oil Project). 	Gas Projects (PNG LNG): 	Various equity interests in Gas Resources companies (e.g., Gigira Ltd, Hides No.4 Ltd, Juha No.1 Ltd, Angore Ltd, Kutubu Ltd, Gobe Ltd, Moran Ltd). MRDC’s commitment to prudent investment management ensures long-term benefits for landowners and communities, honouring the legacy of champions like the late Samson Buretam, who fought for justice and fair benefits from mining operations. G.	Conclusion In conclusion of, Late Samson Buretam’s life story, we reflect on a man whose existence was a beacon of resilience and advocacy. His journey from the Star Mountains’ verdant slopes to the corridors of legal battles exemplifies a relentless pursuit of justice for his community. Samson’s legacy is etched in the annals of Ablemkaimin history, not only for the legal victories he secured but also for his indomitable spirit. Samson’s life was a mosaic of cultural transition, educational aspiration, and unwavering commitment to his people’s rights and welfare. His efforts to establish the Ok Tedi Landowner Companies, particularly the Mineral Resources Star Mountains Limited (MRSM), Fubilan Catering Services (FCS), and Royalty Trust, were monumental. He envisioned a future where the wealth from the land would enrich the lives of his community, not just monetarily but in dignity and opportunity. His demise on February 1, 2004, left a void, but his dreams did not perish with him. The Royalty Trust he fought for remains a testament to his dedication, ensuring that all share the benefits of the land. Samson’s life reminds us that one person’s courage can ignite a flame of change, inspiring others to carry on the fight for equity and recognition. His memory continues to guide the Ablemkai, a symbol of hope and a reminder that the land and its people are inseparable, deserving of respect and prosperity. Late Samson Buretam’s story concludes, but his impact resonates, urging us to honour our heritage and safeguard the future for those who follow.