Parenting in Papua New Guinea
Raising Young Babies in Papua New Guinea: Cultural Practices, Community Involvement, and Child Development
Huu Ho
Introduction
Papua New Guinea (PNG) is one of the world’s most culturally diverse nations, home to more than 850 distinct languages and a tapestry of traditions shaped by centuries of geographic isolation and social interdependence. This diversity finds profound expression in the way its people raise their young. Child-rearing in PNG is deeply rooted in practices and values that reflect the communal, clan-centric, and resourceful nature of Melanesian societies. Amidst modern pressures—urbanization, economic shifts, and policy reforms—the traditional fabric of parenting endures, adapting but not disappearing.
Raising babies in PNG is not merely an act of biological parenting but a process imbued with ritual, collective responsibility, and a holistic understanding of child development. This report provides a comprehensive exploration of how babies are raised across PNG, integrating anthropological insight, scientific research, and current policy frameworks. The unique threads of local tradition—such as babywearing with bilums, the wantok system of communal caregiving, customary adoption, and dedication rituals—interweave with contemporary influences, challenges, and aspirations. Drawing on an extensive array of sources, including recent scientific studies, governmental reports, and firsthand accounts, this article aims to inform with depth and cultural sensitivity.
The narrative is further enriched by links to compelling video documentation and practical resources for further exploration, ensuring an engaging and robust understanding of PNG’s approaches to raising its youngest members.
Traditional Babywearing Practices: Bilum, Noken, and Cloth Slings
In many Papua New Guinean communities, the first cradle for a baby is rarely a crib or cot, but a woven bag or cloth sling known as a bilum or, in some regions, a noken or bark sling1. Bilums are handwoven string bags made from plant fibres, cherished not only for their utility but as powerful cultural symbols of motherhood, resilience, and social identity.
Bilum babywearing is practiced across linguistic and regional divides. Mothers (and sometimes other caregivers) sling the bilum over their foreheads or shoulders, carrying infants high on the back or close to the chest. This allows newborns and infants to remain intimately connected to their caregiver throughout daily life—during gardening, foraging, market visits, or communal gatherings. The gentle swaying and constant proximity comfort the child and foster attachment, while enabling the mother (or other carrier) to participate fully in economic and social tasks1.
Weaving a bilum is itself both a community act and a form of oral storytelling. Patterns, colours, and weaving techniques encode family lineage, clan motifs, and even spiritual protections2. The making and use of bilums are transferred intergenerationally, celebrating both the skill and the socio-emotional timelessness of this practice.
Contemporary interventions, such as Project Baby Bilum, have sought to revive and support bilum use in poor and remote areas, providing slings to mothers who lack materials or knowledge due to economic hardship or disrupted tradition1.
Video Resources:
In-depth context: Bilum babywearing is not exclusive to Papua New Guinea. Related practices are also seen in Melanesia, West Papua, and among Austronesian societies, reflecting both shared origins and adaptation to local environments. Over time, despite modernization and shifts to Western-style infant gear in urban areas, bilum and noken use endures as both a practical and identity-affirming tradition1.
The Wantok System and Communal Caregiving
Perhaps the most pivotal organization principle in child-rearing across PNG is the Wantok system456. Derived from Tok Pisin, “wantok” means "one talk"—those sharing the same language, kinship group, or community. This system weaves together the social, economic, and emotional safety net of Melanesian life.
Within the Wantok system, collective responsibility for child-rearing is paramount. A child is rarely raised by nuclear parents alone; instead, grandparents, aunts, uncles, cousins, and even neighbours share the obligation and privilege of caregiving. Tasks are divided according to availability, skill, or need: older siblings may mind younger ones while parents work; aunts may foster another’s child to allow for access to schooling or healthcare; and entire clans come together for ceremonies or during illness6.
The system guarantees that no individual child, nor any member unable to provide for themselves, is left unsupported. Reciprocity is foundational—care, resources, and emotional support circulate with the expectation of future return, strengthening social bonds and ensuring resilience in the face of adversity6. The system extends to sharing produce, labour, and shelter, and it undergirds the transmission of cultural knowledge from elders to the young.
While the positives are clear—communal resilience, reduced isolation, and extensive socialization—the Wantok system can also create complexity in authority, resource allocation, and, sometimes, perpetuation of inequalities (e.g., favoritism, obligations that outweigh individual preference, or tensions between households)5.
Table 1. Key Features of Wantok in Child-Rearing
Feature | Description |
Shared caregiving | Children are often raised by a rotating collective of kin and community |
Reciprocity | Assistance and caregiving are given with an expectation of future return |
Social safety net | Ensures no child is left unsupported; shares resources in times of need |
Transmission | Elders, siblings, and extended kin transmit language and cultural knowledge |
Decision-making | Authority may be diffuse; clan heads make critical decisions |
Further reading: See “Reciprocity networks, service delivery, and corruption: The wantok system in Papua New Guinea” for a nuanced anthropological and policy analysis5.
Clan-Based Fostering and Adoption Practices
In PNG, the definition of “family” is elastic, and customary fostering and adoption are deeply entrenched in the Melanesian worldview78. Customary adoption, in particular, often occurs to fulfill social obligations, respond to crises or hardship, or to strengthen alliances between families and clans.
A child may be given to relatives or another clan for various reasons:
To enable access to education, healthcare, or better living conditions.
As a gesture of peacemaking or alliance-building between clans.
In response to parental crisis (e.g., death, migration, separation, financial hardship).
In some matrilineal societies, adoption ensures inheritance or the continuity of the maternal line.
Customary adoption is distinct from Western legal adoption. It may be either full (the adoptive parent assumes all social, ritual, and legal responsibilities) or partial (the child maintains some ties to biological kin)7. In the absence of formal courts, these arrangements are authenticated by local authority—village elders, clan chiefs, or district courts, often with ritual affirmation.
Empirical research shows that the majority of adoptions in PNG are customary, informal, and within the extended family—a form of kinship care rather than anonymous, stranger adoption910. Legal adoption practices exist, but they are less common and often less culturally integrated.
Scientific references:
The Law of Adoption in Papua New Guinea (Springer) details the plural, customary, and statutory forms of adoption7.
PNG Paediatric Society—Adoption and Feeding Practices provides empirical data from the Southern Highlands on customary adoption and its impacts9.
Clan-based fostering creates flexible safety nets but also raises important questions—about rights of the child, inheritance, and formal recognition.
Naming Ceremonies and Child Dedication Rituals
The ritual of naming and ceremonial dedication are vital during a child’s earliest months. Across PNG’s many cultures, names are not arbitrary but are selected for their symbolic meaning, ties to ancestors, clan territories, or remarkable events surrounding the birth1112. In some regions, names are imbued with protective power, while in others, the act of naming affirms a child’s inclusion in the clan and confers certain rights and obligations.
Naming practices vary widely—some communities use birth-order names; others use clan or totemic references; still others attach names based on traits, events, or reciprocal relationships. Taboo and secrecy may apply, sometimes requiring teknonymy (referring to a parent as “mother of X”).
Dedication rituals often accompany naming. For example, in the Highlands, a child’s arrival is celebrated with feasting, ritual cleansing, and, in some communities, the burial of the placenta at the foot of an ancestral tree, establishing the baby’s spiritual bond with the land13. Among the Ankave-Anga, first-birth rituals imbue parenthood with social and spiritual significance, including food taboos, symbolic abstinence by both mother and father, and communal gifting.
Such rituals not only affirm the child’s place in the world but also enact the transmission and renewal of collective identity through drama, song, and ceremony12.
Infant Sleep Arrangements and Proximity Care
In contrast to individualized Western sleep practices, Papua New Guinean infants typically sleep in close proximity to their mothers or caregivers. Cosleeping arrangements—be they in the same bilum, mat, or sleeping platform—are the norm, reflecting both practicality and the cultural value of physical closeness1415.
This proximity ensures that infants receive immediate attention during the night, supports breastfeeding on demand, and enhances the parent–child bond. In many rural areas, the absence of separate rooms or nursery facilities means the family may all sleep together in one room or around a fire.
Global sleep science acknowledges that cosleeping, when practiced safely, fosters emotional security and supports neurodevelopment, replicating the close, responsive caregiving observed in traditional PNG settings. Local practices are guided more by communal safety and comfort than by concerns about fostering independence, as is often prioritized in Western settings1614.
Modern guidelines highlight the importance of ensuring safe sleep environments (e.g., avoiding hazardous bedding, ensuring ventilation, and protecting from insects), which are readily adapted to local bilum or mat arrangements.
Weaning and Early Feeding Practices
Infant nutrition in PNG is marked by a strong tradition of breastfeeding, with early introduction of complementary foods varying between regions and socio-economic circumstances17. The World Health Organization (WHO) recommends exclusive breastfeeding for the first six months followed by gradual introduction of complementary foods; however, adherence to exclusive breastfeeding is inconsistent, particularly in rural areas where education and resources may be limited.
Research in the Eastern Highlands and Madang Provinces indicates that while nearly all mothers breastfeed, only 17% exclusively breastfeed for a full six months. Many introduce supplementary food—such as mashed sweet potato, bananas, and soups—between three and four months, often based on beliefs about milk sufficiency and child growth17.
Cultural beliefs also sometimes discourage colostrum feeding (viewed as “dirty” or “unhealthy” in some communities), and food taboos for lactating mothers are widespread. These taboos may restrict consumption of certain meats, fish, or fruits, rooted in beliefs about protecting the child from illness.
Early weaning is common among adopted children or in resource-poor households. The PNG Paediatric Society’s research indicates that knowledge of optimal feeding is lower among adoptive or foster mothers, especially those with no formal education or economic means, and that early weaning is linked to increased risk of malnutrition, illness, and mortality9.
Relevant Guidance:
Traditional Medicinal and Postpartum Care for Infants
Indigenous medicinal knowledge, passed through generations, remains crucial in infant and postpartum care across PNG181920. Herbal remedies are used to treat common childhood maladies—such as fever, skin problems, and digestive issues—and to support mothers during recovery from childbirth.
Medicinal plants, including those for topical application or ritual cleansing, are widely used:
Leaves (for washes and poultices),
Roots (for decoctions),
Barks and resins (for ingestion or topical use)19.
A WHO-supported survey of traditional healers revealed a strong consensus around treatments for fever, malnutrition, and spiritual affliction. In many communities, new mothers undergo ritually prescribed diets and receive care intended to restore strength and enhance breastmilk production. Certain foods—like red pandanus juice—are prized for their believed ability to “replenish blood” post-birth13.
Conservation Note: The interdependence of traditional medicinal knowledge and biodiversity is now threatened by deforestation and loss of indigenous language. Multiple non-governmental and research initiatives are collaborating with elders to document and preserve local pharmacopoeia1920.
Parenting Styles and Disciplinary Practices
Traditional PNG parenting is commonly described as authoritative but communal—emphasizing obedience, respect for elders, and the well-being of the group over individual autonomy. Disciplinary practices have historically included corporal punishment, with both parents and extended kin participating in socializing the child according to community norms.
However, the tide is changing. Studies supported by UNICEF and the PNG Department of Community Development have identified the harms of harsh, violent, and verbally abusive discipline. Small-scale studies suggest that approximately three in four children experience physical violence, and up to 80% encounter some form of emotional violence at home.
Beginning in the late 2010s, major policy and community-based efforts have sought to introduce non-violent parenting, emphasizing positive discipline. The flagship initiative in this space is the Parenting for Child Development (P4CD) program.
Video Example: TVWan Online – Parents’ Responsibilities Highlighted in PNG.
The Parenting for Child Development (P4CD) Program
Parenting for Child Development (P4CD) is a pioneering national initiative designed to:
Reduce harsh and violent disciplinary practices,
Improve parent–child relationships,
Foster more nurturing, empowering, and developmentally informed parenting21222324.
The program originated through partnerships between UNICEF, Menzies School of Health Research, the PNG Government, and faith-based organizations. Delivered as a series of community workshops, P4CD focuses on positive discipline, the importance of early brain development, and alternatives to punitive approaches212526.
Key outcomes:
Significant reductions in reported violence—physical, verbal, and between couples—in participating households.
Improvements in parental confidence and well-being.
Higher rates of parent–child bonding and reduced use of harsh punishment.
Participants testify to life-changing impacts—many regret past rough upbringing and express newfound understanding of child development as a holistic, responsive process.
Links:
To date, thousands of parents across provinces and highland villages have attended the program, with scaling-up efforts underway and government support.
Child-Friendly Spaces and Community Support
With up to 80% of PNG children facing violence, neglect, or abuse at home, child-friendly spaces (CFS) have emerged as critical community frameworks for child protection and psychosocial support2728.
Child-Friendly Spaces Toolkit, developed by UNICEF, the National Office of Child and Family Services, and others, offers step-by-step community-led guidance for creating safe, supervised environments where children can play, learn, and access care services. These spaces serve dual purposes:
Immediate emotional and physical respite for at-risk children,
Entry points for referral to medical, psychological, or legal support28.
Creative and cultural activities—storytelling, song, drawing—are used as bridges to healing, while trained facilitators support recovery from trauma. CFS are embedded in existing structures (churches, schools, aid posts) and rely heavily on local volunteerism and ownership.
Implementation is growing nationally, with integration into emergency preparedness, ECD, and health programs.27
Early Childhood Development Policies and Frameworks
In 2025, PNG has (for the first time) adopted a national multisectoral Early Childhood Development (ECD) policy, reflecting a commitment to holistic care in health, nutrition, education, and safety for children under eight years old2930.
Progress (2022–2025):
Over 50% of children now participate in some form of pre-primary education.
Cross-sectoral frameworks seek to improve teacher training, ECD professionalization, and emergency preparedness.
National strategies increasingly link child survival, maternal care, and social protection for young children293130.
Challenges remain in budget coordination and rural service delivery, but policy trends indicate growing recognition of the pivotal first years of life for shaping national development.
Child Growth and Development Science in Papua New Guinea
PNG has one of the highest rates of under-five stunting in the Pacific (approx. 48%), with significant regional variation and deep rural–urban disparities323331. Scientific studies using WHO metrics show:
Children are generally born within global growth standards, but faltering and stunting increase sharply between 7–24 months.
Key predictors of stunting and poor growth are:
Maternal height and health (reflecting intergenerational cycles),
Household education levels,
Access to improved water, sanitation, and hygiene (WASH),
Birth interval (short intervals are associated with poorer outcomes),
Dietary diversity, particularly access to animal-source foods in children aged 2–5 years.
Critical interventions recommended:
Expand and support exclusive breastfeeding education,
Promote optimal complementary feeding (timely, diverse, safe),
Ensure WASH infrastructure in homes and schools.
Family health and nutrition programming must be multisectoral and community-engaged.
Online Tool: 2023 PNG Rural Household Survey Graphing Tool for disaggregated child growth data and visualizations.
WASH, Sanitation, and Infant Health
Improved water, sanitation, and hygiene (WASH) is strongly correlated with better infant and child growth outcomes and lower mortality rates in PNG343536.
UNICEF- and World Vision–supported projects in recent years have expanded:
Access to ventilated improved pit (VIP) latrines in rural communities and schools,
Rainwater harvesting and clean storage,
Hand-washing facilities.
Communities with improved WASH report significant reductions in diarrheal disease, school absenteeism, and overall morbidity in children. Concerted efforts in hygiene education—targeted at both mothers and older children—have dramatically increased handwashing rates in target areas.
Stories and case studies:
The Role of Women and Gender Dynamics in Childcare
PNG’s child-rearing landscape is profoundly shaped by gender roles. Traditionally, women bear the principal day-to-day burden of caring for infants—breastfeeding, feeding, bathing, and soothing—while also managing the bulk of subsistence agriculture and market work3738. Childcare by grandmothers, aunts, and older female siblings is common, while men’s involvement, though increasing, is often in decision-making or ceremonial domains.
Barriers to child and maternal health for women remain:
In many communities, cultural isolation of women during pregnancy or menstruation restricts access to services and knowledge sharing37.
Intimate partner violence and high rates of gender-based violence persist, hampering women’s autonomy in decision-making about child and maternal health26.
Education and outreach initiatives are extending men’s involvement in maternal and child health (e.g., through P4CD, Village Health Assistants, and male-focused community awareness sessions)3937.
Efforts to empower women through education, microfinance, and leadership development are increasing, but gaps between urban and rural communities in both health outcomes and opportunities remain significant.
Impact of Modernization and Urbanization on Parenting
Urban migration and modernization are rapidly altering family dynamics and child-rearing in PNG. Urbanization typically leads to:
Contraction of the extended family safety net (Wantok),
Introduction of cash-based economies,
Increased access to formal education and health services (for some),
Rising nuclear family structures and changing gender roles.
Simultaneously, traditional values, ritual, and collectivism remain powerful influences, and “hybrid” approaches to child-rearing (e.g., combining bilum-carrying with prams, or blending indigenous and Western education) are common in urban populations.
The positives of modernization include expanded options for education, economic participation (especially for women), and improved service delivery where infrastructure exists. The negatives include isolation, loss of communal support, and socioeconomic stratification—especially as rural-to-urban migration can leave some families cut off from both clan and state safety nets.
Video Documentation and Additional Resources
Video is a powerful medium for witnessing the realities and beauty of PNG’s parenting traditions. Key resources include:
PNG Parenting Responsibilities—TVWan TikTok News
PNG Journeys: Short documentaries on child-rearing, tradition, and community resilience40
Conclusion
Child-rearing in Papua New Guinea is a profound blend of tradition, communal value, ritual, and adaptation. The practices and beliefs described above highlight the dynamism of PNG’s societies: from the enduring embrace of bilum babywearing to the expansion of early childhood policy frameworks; from the Wantok system's collective resilience to innovative, positive parenting programs responding to contemporary challenges.
Major achievements—such as the national roll-out of P4CD, advances in WASH and nutrition programming, and progress in early childhood education—showcase the commitment to the next generation. Yet, persistent barriers remain: high rates of child stunting, gaps in exclusive breastfeeding and maternal health, and the ongoing risk of violence and neglect.
Ultimately, PNG’s greatest resource remains its communal heart—a belief that a child is never raised in isolation, but always within the arms of many. As the country moves forward, integrating the wisdom of tradition with the rigors of scientific evidence and modern policy, it charts a path toward a future where all children have the chance to thrive.
For further research, ongoing updates, stories, and scientific reports, follow the included web references and linked video playlists throughout this article.
References (40)
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