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Tag Archives: Aborigines

Ah, Hissy Chrissy and Andrew Bolt – the gifts that keep on giving…

So Christopher Pyne says that uni students should get some perspective because they’re only being asked to contribute fifty percent of the cost of their education. I suspect that he’d be widely laughed at for this, were it not for the fact that the Rufus Youngblood for the Liberal Party – Andrew Bolt – throws himself in the path of any bullets by suggesting the aborigines weren’t here first.

Apparently – according to Bolt – history doesn’t matter. He got here fifty four years ago – that’s when he was born here, so any aboriginal person born after that wasn’t “here first”. (Mm, strange he still has an accent.) To quote Bolt directly:

‘But to say Aborigines today were here “first” is to treat each other as representatives of a “race” rather than an individual. No one of any “race” – Aboriginal or other – who is younger than 54 was here before me. They have no greater right to this country. It is racist to say a group of Australians living today were here “first” on the basis of who some of their ancestors were.’

 

Now, that seems to me that he’s implying all those older than 54 have a greater right to this country than he does, but perhaps, I’m not reading him correctly. And it does seem to contradict his constant assertion that new migrants should adapt to our values because that’s what was here when they arrived.

“You need to adopt the values that I tell you to.”

“Why?”

“We were here first!”

“When did you get here?”

“Fifty four years ago.”

“But my great grandfather was here before that.”

“That doesn’t count. That’s being racist! You can’t argue that a group of people has a greater right to this country than another group. We are all part of Team Australia. Apart from the Muslims, the Labor Party, the Greens, the ABC, protesters, Clive Palmer, and anyone who arrived in the past 54 years. In fact, only Rupert, Tony and I are Team Australia. And lately, I have had some doubts about Tony…”

But enough about Mr Bolt and his strange ideas. After all, it’s a free country and he has a right…

What? Or sorry, I forgot that nothing’s free. Which brings me back to the Honourable Mr Pyne…

As he said, students need to get some perspective, they’re only being asked to contribute 50% of the cost of their education. I mean, it’s not like the carbon tax where everyone had to give a kidney plus their their left testicle. This, of course, was like HECS repayments, lucky for women, where – according to Mr Pyne, it really wasn’t unfair because women generally do nursing and teaching so their courses don’t cost as much. (I’m surprised he didn’t suggest that most of them become stay at home mothers and never have to repay their HECS debt.)

So university students – who are being asked to pay thousands extra – need to get some perspective. Sort of like the way that the Liberals just encouraged people to accept the $500 (Abbott’s figure) that the carbon tax would cost.

Let’s have a look at a demonstration of perspective from various people when Labor introduced this GREAT BIG TAX on EVERYTHING!

Whyalla will be wiped off the map by Julia Gillard’s carbon tax, Whyalla risks becoming a ghost town, an economic wasteland if this carbon tax goes ahead”

Tony Abbott.

 

“So it was the carbon tax, the carbon tax and the carbon tax. And so these are the issues – because the ladies like yourself in the western suburbs of Brisbane who want the right to have that $20 left in their wallet and not stolen off them because of some insane idea that somebody can change the temperature of the globe voiced that opinion”
Barnaby Joyce

 

“Consumers would not be happy when they’re paying over $100 for a roast”
Barnaby Joyce

“If this carbon tax goes through then it’s bye bye Australia, it’s been nice to know you.

“You will become just another third world banana monarchy without even any bananas with the prices they’ve been charging for those at your supermarkets recently.”

“Lord” Monckton

 

Ah, perspective is a wonderful thing.

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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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