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Tag Archives: aboriginality

Adam Goodes: Free Speech Vs the Moral Authority to Express a View

Our Constitution does not guarantee free speech. It only implies that we have it. That being said, we assume that anyone has a right to express a view. There are some, like Andrew Bolt, who despite us supposedly living in an enlightened society want to enshrine in law the right to hate each other.

What I am getting at here is that having an opinion about booing Adam Goodes has turned into a national pastime. However, all this week, despite the right to free speech, I have been questioning the moral right of some to do so.

Let me make it absolutely clear: I abhor racism with all the intellectual and moral righteousness that has been bequeathed to me by good people. Something unexplainable within me has its way when I am confronted by nefariousness and I speak out.

Adam Goodes is a victim of racism for two reasons. Firstly, because he was named Australian of the Year which obligated him, or gave him license to speak on issues concerning Aboriginality. Secondly, he confronted a young girl who called him an ape. This is the most rancid racist thing you can call any dark skinned person.

He was no longer a champion footballer. He had crossed the line that former Collingwood Football Club President Alan McAlister so ludicrously expressed so many years ago:

“… as long as they behave like white people, well, off the field, everyone will admire and respect them.”

Yes, people have a right to free speech but when there is an absence of truth, a distortion calculated to inflame or just common bigotry I unleash my right to question their motives. When there is a racist element in what they are saying I feel duty bound to question their moral authority to opine. Often it simply displays their hypocrisy so this is where I shall start.

Shane Warne in my view is the greatest bowler to ever roll his arm over. As an individual, throughout his career he has been involved in scandal after scandal displaying pathetic social behaviour. What sort of role model has he been? He even started a charity as a PR exercise at the height of his misconduct. You be the judge. Mine is that his comments show the intellectual depth of a flea. And that’s being kind.

“If the public don’t like a sportsman because of the way they play the game, they boo, if they like them they cheer, nothing to do re racism”.

Last September after a Swans game against Richmond, Warne said he was:

“shocked” Goodes had been named Australian of the Year.

Alan Jones, the sanctimonious self-righteous biased shock jock habitual liar from Sydney accused Goodes of ‘playing the victim’. Jones was once arrested in a London toilet and faced two charges of outrageous public indecency while behaving in an indecent manner, said he was affronted that Goodes would challenge a 13 year old girl. Jones completely ignored the facts of the events that unfolded, overlooked Goodes’ efforts to meet with and counsel the girl, and portrayed the girl as the victim. As for the girl’s obviously inherited morality from the mother, what can one say other than feel pity. I have two grandsons aged 9 and 11 who think the treatment of Goodes is terrible and fully understand that racism is inherently a bad thing. They have needed little instruction on the subject. Should I go on about Jones incitement of the Cronulla riots or his proven history of prostituting his ‘opinions’ and repeatedly disseminating falsehoods as well as having publicly endorsed the idea of murdering our then PM by drowning at sea?

You be the judge.

Andrew Bolt, convicted ‘racist’ and all round appalling paid for controversial opinion journalist – individual who demanded the PM give him more free speech to vilify without constraint also expressed his horror at Goodes confronting the girl:

“Singling out a girl for public humiliation, like that, I thought was wrong and if Adam Goodes said it was wrong, I think he’d be a superstar; all people from either sides would rush to embrace him.”

In doing so he too gave a completely false account of the events that took place. You be the judge. If it were my daughter I would embrace Goodes and say “thank you”. As for the mother’s contribution I can only say she needs a lesson or two in parenthood.

Tony Abbot, a leader with little capacity for it offers lukewarm “we should show more respect” support but when it suits his political needs displays racist overtones against Muslims.

Ross Greenwood, economics commentator, said about his booing of Goodes: “There’s nothing wrong with that, it’s got nothing to do with his race, it’s got nothing to do with me being racist”. He didn’t stop to consider that by contributing to the booing himself, he was legitimizing the real racists.

Sam Newman, the resident ageing buffoon and perpetual aficionado of crassness on the Footy Show; the man who bared his genitals on television and who has affronted many with his sexism and disgusting behavior. The man who painted his face black after Nicky Winmar didn’t appear on the show in 1999 opined that “People aren’t booing you [Goodes] because you’re Aboriginal, they’re booing you because you’re acting like a jerk”. (Only he would know).

He went on to state that Goodes’ celebration only served to provoke fans and should have been reprimanded by the AFL. Newman further said:

“As Australian of the year, you should know that- you should be trying to unite people instead of trying to divide them”. (Isn’t that what he has been doing by speaking about the problems facing Indigenous people?)

You be the judge but for me Newman and other white men like him who have made fortunes out of thoughtlessness have not the remotest capacity to understand the emotional torment that racial abuse might incur. He is one of those many men who have never really grown up and his antics prove it.

Jason Ackermanis, former champion and perennial bad boy of the Brisbane Lions parroted the remarks of Alan Jones and in doing so showed little empathy or understanding of the broader picture. He said that Goodes was “playing the victim”. Something that Akermanis made a career of doing. In 2010 he said that gay footy players should “stay in the closet”. In 2005 Akermanis sparked racial controversy when he used his radio program (the Aker and Macca Show) on Brisbane’s 98.9 FM to describe his employers as “monkeys”. It was an Aboriginal community owned station run by the legendary Tiga.

You be the judge but have any of these people made the slightest attempt to comprehend emotionally what it must be like to be being booed by thousands of people every time you go near the ball and not comprehend why they are doing it or conversely believe they are doing it because of the colour of your skin? I can feel it as I write but I bet my feelings are unworthy of his. Does he hear in the raised hiss of intolerance the eco of the wounds from the racism he experienced as a child? Or does he hear in the booing crescendo a symphony of humiliation from the white bastards he seeks to befriend.

The problem here is that the people aforementioned have a common thread. They all are paid huge amounts to be controversial. They are all media tarts with dubious moral standards that brings into question their moral authority to make judgement on their fellow humans. Rather they are insisting on the right to tell them how to behave. And do so while theirs goes unquestioned. What two-faced hypocrisy it is.

These people aside the media generally speaking have made some worthwhile contributions to the issue of race in Australia.

As much as it offends my pride of country I have to admit that the tide of racism flows down the streets of our cities, and through the veins of our culture. And it waters the fields of our play.

As a citizen of the state of Queensland said:

“Let me get this straight … If Adam Goodes stands up against racism that makes him a racist? And if someone makes racial slurs towards him and he doesn’t just “cop it” like all the rednecks want him to, then he’s a sook and a troublemaker?”

These are my thoughts. You be the judge.

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Do some research and you’ll find it’s OK not to be black enough

Aborigines face the unending task of resisting attempts, on the one hand to cut them off from their heritage, and on the other to bury them within it as a thing of the past. This statement is indicative of the struggles that Indigenous Australians face in the constructions of their own Aboriginality.

This was never more evident than during the Andrew Bolt case where:

… in two famous columns in 2009 he took a swipe at “political” or “professional” or “official” Aborigines who could pass for white but chose to identify as black for personal or political gain, to win prizes and places reserved for real, black Aborigines and to borrow “other people’s glories.”

More recently, Tony Abbott reignited a similar argument when he foolishly described Western Australian Liberal MP Ken Wyatt as “not a man of culture”. Ken Wyatt is an Indigenous Australian.

I would have hoped that both incidences found their way into the dustbins of history, but they haven’t. Bolt’s comments, in particular, have entrenched themselves into our vernacular. Never before have I had the displeasure of hearing so many degrading comments aimed at our Aboriginal brothers and sisters as I have since the Bolt case. “He’s too white to be an Aborigine”, “She’s white but calls herself an Aborigine”, or the ultimate insult “He’s only a half-caste” are common speak.

Hence this article.

If people/journalists/politicians are prepared to make wild exaggerations about Aboriginal Australians then they should be prepared to at first learn where and how they belong in our society. Perhaps then they’d remain silent. Respectfully silent.

Bolt asserted that the hue of one’s skin is the only thing that matters when a person identifies themselves as an Indigenous Australian. He for one had failed to do some simple research and as a result of his laziness – and his influence – Aboriginal people are now being ‘classified’ like never before in the last decade, as I alluded to earlier.

I have done the research and this is what I have found.

If we cast ourselves back to 1788 we would embrace an environment where Aboriginality did not exist, but was to soon be invented by the colonising power. The European invaders constructed Aborigines as an ethnic category based on their own notions of culture and saddled Aboriginality on the Indigenous Australians, and European ideology continued to shape European ethnic perceptions. Prominent among the perceptions it was believed that culture was carried in the blood.

Over the next hundred years European ideology continued to shape the whites’ perception of Aborigines. Among these perceptions it was believed that culture was carried in the blood, that culture was the external indicator of biological ancestry and culture, and that cultural characteristics, either heredity or unchanging, separated human groups from one another.

Ethnographic evidence indicates that before the arrival of Europeans, numerous distinct groups had occupied the Australian continent. Although these groups shared physical and cultural features and had ties of affinity, trade, and religious cooperation, these societies were distinguished by geography, language, and culture. With the benefit of hindsight, the ethnographic evidence failed to recognise that in determining identity, Aborigines traditionally attributed greater importance to culture and genealogical ties to heredity. Groups were differentiated on the basis of presence or absence of certain beliefs and behaviours, and of spiritual ties between people and land.

Basing their construction of Aboriginality on inadequate theories of culture, early anthropologists defined Aboriginality as constituting a pristine and timeless and cultural condition. Some still saw them as savages, remaining noble, despite constraining nature and unbending adherence to rules; the Aborigines typified a fossilised and primitive stage of social evolution. Ethnocentrism further led to the attribution or projection of negative characteristics. Even to this day – again, refer to my earlier claims – many people have a stereotype of Aboriginal people as being very black, standing on one leg with a spear and living in the desert.

Up until recently, the social and cultural practices in Australia rendered Aboriginal people invisible. As a consequence, while Anglo-Australians have continued to ‘know’ about Aborigines they have known them only by report. Even in the rural Australia, local Aboriginal people have been ignored in favour of ‘real Aborigines’, supposedly living in a tribal life in the bush. The public has been largely dependent on representations of Aborigines to be found in the statements of various ‘authorities’, the work of painters and photographers, the printed and recently the electronic media, or even artifacts aimed at the popular and tourist markets.

Such representations of Aboriginality called into doubt the special status of those who called themselves Aboriginal, but lived in urban settings, practised no traditional arts or ceremonies, and generally failed to ‘look the part’. Such people had constructed their Aboriginality in other modes, primarily by reference to proximate ancestors and living kin. Some have identified it as a major component of what is called ‘the Aboriginal commonality’, implying as it does a continuous network embracing all Aboriginal people throughout the continent.

Regardless, under the doctrine of Social Darwinism it was always expected that the Aborigines would not survive alongside the presumed European superiority. However, only Europeans had selected Aborigines for extinction. Nature had not. While Australia was told that Aborigines were not going to die out, it was also given to understand that Aboriginality was doomed. Timeless and unchanging, Aboriginal culture was incapable of coexistence with the modern world: the old Aboriginal cultures are collapsing everywhere under the impact of while settlement, mining exploration, pastoral expansion and the effects of State assimilation policies.

Managing Aboriginal people under one guise or another, the State has been in a position to influence their public constructions. Not only has it determined who should have access to them, but it has played a major role in the assembling of information about them, has commissioned much of the research conducted by experts on them, and has acted as patron for artistic representations of them. Consider, for example, the Western Australian interpretation of what constituted an Aboriginal person. Every person who is:

  • an Aboriginal inhabitant of Australia, or
  • a half-caste who lives with an Aboriginal as husband or wife, or
  • a half-caste who, otherwise than as wife or husband habitually lives or associates with Aborigines, or
  • a half-caste child whose age does not apparently exceed sixteen years, shall be deemed an Aboriginal within the meaning of this Act … ” (Western Australia Aborigines Act of 1905, Section 3).

Aborigines are no longer silent objects of study, but increasingly challenge the very terms in which they are written about. However, it is not easy to re-examine the intellectual heritage; a heritage that is a body of knowledge understood by those sharing the same discourse and built into our contemporary consciousness in many intricate and hidden ways. Aborigines are exploring their own Aboriginality and are finding that the white Australia cannot accept their own view of themselves. You can’t define Aboriginality in terms of the colour of their skin or in terms of what genes and chromosomes were inherited. Aboriginal people have a very strong spiritual heritage: above anything else it is the essence of being an Aboriginal.

Consider how different an Aboriginal interpretation of Aboriginality compares with the political or social construction. The emphasis on spiritual and cultural unity is absolute. They identify the following characteristics as common to all Australian Aborigines:

  • descent from the original inhabitants of Australia; a shared historical and cultural experience, particularly that arising from relations with non-Aborigines;
  • the Dreaming, or Aboriginal worldview; intimate familial relationship with the land and the natural world, and knowing the pervading moulding character of these in all matters Aboriginal’;
  • social interaction based predominantly on the mutual obligations of kinship; observance and social importance of mortuary rituals; and
  • bi- or multilingualism.

Whilst these elements constitute Aboriginality, Aboriginal values such as reciprocity and individuality could also be included although these are not unique to Aborigines. However the list provided could be considered typical of cultural inventories: they constitute a coherent set of characteristics that are present and enduring in all Aboriginal people. However, significantly, the operative definition of Aboriginality has shifted from biological to the cultural. The Aboriginal emphasis on kinship and behaviour in determining identity is apparent. Another notable characteristic of Aboriginal social life is the self-conscious identification with notions of sociability and behaviour ascribed to Aboriginality, a world view with definable social values, attitudes and cognitive orientations.

In denying people the right to relate to themselves through their bodies and where notions of kinship are organised around cultural notions of the body is denying Aboriginal a major aspect of their Aboriginality. The dominant theoretical prescription of ideal Aboriginality would act to prevent Aborigines from creating their identities out of the body and out of biology, and would also in effect prevent them talking descent and moreover reinventing their notions of descent.

The assertion of Aboriginality is part of a political process. Although the legal and social status of Aborigines has changed significantly, they are by no means equal participants in Australian society. They still suffer severe social disadvantage and defacto discrimination; in the eyes of many whites, being Aboriginal is still a social stigma. Against this background, many Aborigines are consciously and actively working to establish positive images of themselves and their cultures. This involves the rejection or reversal of dominant European definitions; the promotion of colour as a desirable feature rather than a taint; and the revival, invention, or adoption of distinctively Aboriginal cultural behaviours and symbols … the construction of a new identity in which all Aboriginal people can share.

In other words, it’s OK not to be black enough.

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