The debate that was never a real debate, because nobody wanted to realise its gate.

This is a Long Old Debate (advance apology for the wordpress weblog tendency to remove paragraph breaks, I don’t have time right now to correct how their converters accept word document pastes, but the document ought to read OK in one paragraph so long as you remember to breath while you read and rest if your eyes get tired.My intention here in this essay is to defy conventional pejorative wisdom in an analysis of the Australian identity.  I am not even going to apologise in advance for a few toes that might be trodden on, even if their skin colour is darker than my own.  The reason I am not going to apologise for my stance about having an Indigenous Australian identity, is because I have experienced firsthand, the systemic racism existent in this society, being inflicted equally upon black and white skin persons.  In fact, if there is any emphasis in the inflicting of a greater degree of oppressive policing, that coincides with left wing politics, and social justice ideals, more so than with darker skin.  However, since most of us can safely assume that a larger percentage of darker skin persons living in Australian are more likely to have a left wing political inclination, and more likely to want to state the need for social justice, I am neither denying that there is a larger degree of systemic negative discrimination against darker skin persons. This whole context is a bit of a radical argument, even for myself, since I have always been among the first to point to the way in which skin tone tends to define those who the mainstream society scapegoats and oppresses.  However, in recent years, having come across black skin Aboriginal persons whom have openly identified within organised crime as aligned with Nazism, other black and white Aboriginal persons whom have let that labelling of fascism stick so as to get in among the real fascists and entrap them into the mental comprehension of indigenous initiations, and well-to-do-thankyou black Aborigines who were overt in insisting that their status ought to be placed above my own in every facet of human relations only on the basis of skin colour, I have decided to risk writing this as an experiment.  What will be the response? I ought to warn you that when I refer to an Aboriginal initiation, I mean other than the false initiations committed through organised crime. Normally I am inclined to commence my writing about almost every issue, with an authoritative statement of what Dreaming stories I own and why, or rather, how I came to be accepting that responsibility, or how it was awarded to me.  It is sort of anomalous that I happen to have received ownership of certain stories, and since the last of my ancestors who identified with our indigenous past, were certainly not in a position to be teaching me hunting and gathering skills, my ownership is only that matter of being culpable for what happens on  the land my stories belong to, rather than any ownership which can be converted into financial gain.  And yet I own.  I own my kangaroo, a Rainbow Serpent story, my own wallaby Dream, the sugar glider, a turtle, and am within the Emu clan. Also I have a platypus.  My totems are: The Emu, a group of four black goannas, a wallaby, a sugar glider, a platypus, and a red bellied black snake.  That is, according to traditional methods of detecting what an individual really owns. I manage the Kangaroo rather than own their herds. As for the turtle, it’s really the best management strategy for red hair, to have an extra turtle story to lean into when necessary. Now I could, and have at times, written more than these four thousand four hundred and something words, only about how I happen to have acquired these Dreams to own.  And that is the essence of myself being able to claim an indigenous identification, but though an absolutely necessary part of this essay, the animist basis of my own Aboriginal belief is not what this essay is all about, nor any other essay I might have written of these things in. My basic position is that any and every Australian born person whom can comprehend, and commit, to reciprocal obligation as defined by the Aboriginal tradition as it is upheld by modern initiated men, has some definitive claim upon the internal self representation of being an indigenous person.  While I am not the only person making this argument, I happen to have been slow in finding it through the course of my life, and in that slow progress towards my now clearly defined position, I happen to have manifested myself into the sort of person who cannot comprehend existence outside of Aboriginal culture; sort of almost by accident.  So I believe that my unique manifestation of the argument might be able to shed some light. The major motivating factor in my writing, is that I have had a significant number of close range experiences with the adult male population of former prison inmates.  Once I was speaking with a man who is significantly older than myself, a Harley Davidson rider who first protected my virtue in a difficult situation, and whom then informed me of three facts.  He confirmed for me that much of my poetry which alludes to the conditions which prison inmates endure, is inimical with his own prison experience.  He said very precisely and repeatedly that “everybody gets the same treatment in prison”.  Then he mentioned before we parted, after I declined the six hundred dollars he offered me just in case I really had been a prostitute, that his own ancestry is indigenous.  He was a white man, of course.  A kinder man I have rarely ever met. What he was alluding to with his commentary on the prison system, is the fact of what sort of parameters of psychological, emotional, and physical endurance, are tested of every prison inmate, more often by other prison inmates than by the prison employees.  The inmates tend to engage in offering among themselves to do the dirty deeds so as that no worse sort of a person might attempt to using more violence.  The dirty deeds include examination of whether a man, while being sodomised, might sustain an erect penis, might be able to be forced to ejaculate, might be able to swallow himself enough to prevent the erection, might defecate upon withdrawal of an item from his anal sphincter, might thereafter try to enjoy violence against the perpetrator, might not be violent, and might even in fact agree to performing the operation in reverse, or among some other combination of persons and situations, or might be happy enough to walk out of the toilet with a portable television after having wondered too far on how to acquire one.  Of course other criteria are also examined, such as size and shape of all appendages and muscular development.  In particular, however, the worth of the anus is gauged by how little poo it causes within the, usually drug induced, hallucinations of the perpetrator.  Excruciating is the knowledge that, the less ideal the situation of sustaining healthy defecation, the more likely the inmate is to be given kitchen work. These sorts of horrific facts are why the Australian population of former prison inmates are very often suffering from a form of mental illness alike to a Post Traumatic Stress Disorder.  In such illnesses, the experience of high levels of production of stress hormones, has often been a large factor in causing a form of mild brain trauma in which speech in totally inhibited if there is any fear present.  I know all about it since I have a similar condition, which was mild in origin, caused by a natural disaster, but made far worse by my own witness of the behaviour prevalent among the Aboriginal population of former prison inmates.  An attempt was made to ritually induct me into a black based branch of organised crime, by the sort of rituals which are renown for causing a multiple personality disorder among those whom resist the process.  This is scary stuff, and it terrifies me to be even trying to express it.   Fortunately for me, many persons in the Aboriginal community, whom happen to know that there are two sorts of person, known in Aboriginal culture for being a true fella within having either Rainbow Serpent or Lizard/Crocodile Dreaming, whom are far less susceptible to the conditioning of a multiple personality disorder, were finding it almost impossible to believe that my own “skin” within Aboriginal Kinship, is that of the Rainbow Serpent.   Apparently that is not normal for white skin persons, or so Aboriginal criminals have lead one another to believe.  Though I chance to have met quite some few of us, I ought to agree that most white skin persons are less likely to be finding their physical experience to be motivating of working towards attaining perfect self knowledge, such as awards the tag of being a true fella.  Black skin tends to caution its internal experience more astutely, and we ought not underestimate that fact being a real biological genetic strength. Not many folk who have fallen into the pits of the dire amplitude of what has been happening in the prisons, ever even sustain being able to talk much about it, little own want to sort out their minds enough to attain a normal degree of self knowledge again.  Such is the nature of the form of psychological abuse being perpetrated through sodomy.  However, in my case, I have been repeatedly rescued by black men, out of the clutches of schemes to sodomise me, and so thereby have engaged in acquiring good self knowledge, within which it is psychologically safe for me to inform other persons about the situation in prison and among criminals.  Being a Rainbow Serpent Dreamer, is enabling in that I can manifest within another person’s story line, without causing myself harm, and as has always been the possibilities of those born into an exorcist’s story line.  However, I might add that my kidney’s are sore about cleaning up the mess of one too many black men having tried to perform traditional exorcisms when not born into that “skin”. So while my story is ostensibly about the normalisation of an indigenous identification among persons whom are not usually today recognised as indigenous in the mainstream, it is also about why the current situation in the prisons calls for that.  The basic and formidable fact is that there are police and criminals, whom perpetrate abuse in goal cells, whom have learned to detect the signs of whether an inmate has remote Aboriginal ancestry, as a factor to base the person’s identifications on, quite apart from skin colour.  I happen to have reason also to believe the rumour that the police even file codes which indicate either “indigenous” and/or “non-identified white indigenous”.  So, now that I have made my point amply clear, I want to go back into a more mainstream set of parameters for the debate. I have a fundamental belief that it is in the express best interests of Aboriginal cultural tradition for that tradition to be getting taught to as many persons as is possible.  I know that the common sort of counter arguments, are along the lines of how put upon the traditional people who are sustaining real culture already are.  Yet I have myself learned Aboriginal traditions by a way less trodden, from the remote initiated people, without impinging too far upon their lives and without relying overly upon the combined obligations involved in relating with traditional persons.  Thereafter I have been making an effort to communicate my knowledge of Aboriginal cultural tradition to those I know whom are curious and might be able to sustain real comprehension.  I have had success at that, and in my success I have made certain that the persons I teach are fully conscious of thereafter having become obligated to the tradition and its adherents. Along the way I have also discovered that it is the major remnants of Aboriginal cultural tradition which exist in all Australian urban contexts, which are what sustain the sanity of most survivors of the prison system, and even the sanity of many non-convicted criminals, and also a few white police.  That is regardless of whether the survivors are black or white, but often because of recognition of Aboriginal heritage as a major influence on all of Australian culture.  (However, among undercover police, it could be argued that their use of adhering to Aboriginal tradition, is within an effort to prevent the tradition by encouraging drug use, and yet they found they can not engage in that activity from outside of our tradition . . . )  We must begin to ask ourselves why the Aboriginal culture is being oriented to through the extremes of modern mainstream society, in every respect.  Not only is it among the poorest Australians that there is a gravitation towards indigenous traditional know how, but also among the wealthiest, who buy Art, commercial bush tucker products, fashion, and books, and award themselves the attitude of belonging to a society based in less racial hate than is manifest.  I might even be one of them. I might be one who wishes to stretch that set of socially acceptable parameters of the identity debate though.  Since the final depravity of the experience of prison inmates, has been that they are less likely to be abused severely if they adopt an internal attitude of hatred towards every person whose skin complexion and tone is different from their own.  Not only less likely to receive the abuse mentioned already, but also, adopting far right wing extremist like racial intolerance, is proven to be the only method in a prison, of escaping being branded as though a perpetrator of rapes against children.  Believe it or not, the “rock-spiders” are not all actual child rapists, but worse even is that there are actual unconvicted child rapists getting about in the main part of prison populations, and most of the inmate’s more intense fears, involve being compromised into performing an anal penetration of such a person.  What sort of shit would you want to be covered with, after all.  Yet thereby, those whom become adept at hiding their shit, are also more likely to be inclusive of real perpetrators of the sort which all the other men are terrified of.  Now, within this knowledge, think again about the degree of negative racial stereotyping existing in the mainstream community, also those prison diets, and the rate of incarceration of the adult male Aboriginal population. It is the epitome of Aboriginal culture being proven in the fact that there is not already a larger context of black persons engaging in open hatred of white persons in this country.  It is the epitome of the invading society that we have moved on from policies of protection, assimilation, and multiculturalism, to intervention. So then why are us white fellas often scared of identifying within an internal comprehension of our own affiliations with indigenous belief?  Many will relate that it is because we have grown up with relative privilege and our skin colour accords us certain advantages which a black person cannot access, and so therefore every advantage of the indigenous identification ought to be only available to black skin persons and those paler skin Aborigines whose ancestors never tried to pass-as-white.  That idea is not good once realised within the prison context. First of all, why ought we sustain the social concept that white skin persons receive advantage?  Many poorer white persons are not so advantaged, and today the tertiary education rate among the indigenous population has just begun to surpass that of the non-indigenous population.  Employment rates are another ball game though, as are rates of access to cleaner drug supply etc, etc, etc. But depending, of course, upon many other factors also, and it might even have already come to pass that black organised crime holds the power balance over cleaner drug supply and cleaner prostitution.  Has that not always been the subtext to the historical debate though?  However the point here is that if we white skin persons always acquiesce to the notion that WE ARE THE ADVANTAGED, while those poor blacks are the oppressed, then we only further that dream (aka the nightmare) in the collective subconscious, and so also then in the popular and mass media.  If a black person wants to play into a victim mentality, as though there are profits of some bizarre sort to be gained from it, then far be it from me to let it be at my expense.  The argument is as simple as not letting ourselves, as paler skin persons, become set up to oppress darker skin persons.  Need I caution you also that often enough it is white skin actual criminal neo-nazis who have been setting up darker skin persons to set up white skin persons to seem to be the real racists.  THE ONLY ADVANAGE IN THE REAL STORY IS BY COUNTERING RACIAL BASED NEGATIVE DISCRIMINATION. Consider what sorts of stories are prevalent about why many of us are today of mixed race.  That our great great great grandmothers were raped, is the first note to take.  That a few of our great great great grandmothers were covertly married to white men who attained some degree of comprehension of indigenous culture, or were just simply kind enough to want to protect a woman, is another factor.  Yet another factor is that many of the whiter men whom engaged successfully in such marriages, were already partially of indigenous descent.  Why were Aboriginal communities killing mixed blood off spring in some instances, and raising them in others?  How many of us who can claim that all our grand parents were born in Australia also have Aboriginal ancestors? Why were white farmers enabling mixed race children inheritance of the European traditions in some instances, and denying of in others.  Nothing is clean cut in this, it is all grey at the edges, yet we each have our own unique heritage, in which our common ground is love of place. The more important factor in the context of this essay, is whether or not we can sustain complete comprehension of indigenous culture.  Yet that comprehension is fully inclusive of real simple love of land, as an indigenous expression no matter whom expresses it.  Within Aboriginal traditional culture, love of land has many depths of expression.  For example, in the Aboriginal tradition, all stories have seven layers, exactly as within the Judaic, and Hermetic traditions.  But whom is it among us whom can master all seven keys and so actively comprehend the Dreamtime Mythology which is handed down to us, in all of its seven depths, which explain seven multilayered features of the environment also?  Is it only very old white haired black men, or are there also a few young boys, some of whole are remarkably pale these days?  How many white Australian boys heard a Dreamtime story once, and then went on to become ecologists and National Park Rangers, and even the odd few crocodile hunters. Regardless of which, it has always been the Aboriginal tradition to anticipate that such persons will endeavour of their own accord to prove themselves independently of ancestry and other affiliations.  Therefore, if a white skin person born within the Australian mainstream, might attend upon a specific indigenous belief, and its story, if they can accommodate full responsibility for the knowledge of that story, then their inheritance automatically is inclusive of that story.  That belief is fully upheld within Aboriginal tradition.  So when an Aboriginal person today insists that a white skin person ought not have an indigenous identification, all that manifests socially is a jealous guarding of government handouts, which is not especially conducive to developing a strong work ethic.  Yet there are more and more white children being raised outside of the indigenous tradition, and with strong Christian and other work ethics, often religious, whom are accessing Dreamtime stories and orienting their own lives within the necessary comprehension of the function of mythology.  That sort of process is not new, even though all the Dreamtime story readers (learning to read from books) for our five year olds are new to most older persons. Perhaps all that I am saying is that if a five year old insists that they can turn themselves into an animal, it is wise for their parents to be equipped with Aboriginal cultural knowledge for teaching their child how that might be an advantage one day, just so long as we all remember that we need to be able to turn ourselves back human also.  Yet it is part of the argument that when a white five year old adopts that position in the school playground, it ought not disenfranchise the black indigenous child, but who might, within learning acceptance of the white child wanting to be within indigenous culture, be adept at facilitating that the white child could give the black child a perception from within the European tradition, about handling money for example, in exchange for learning a dance step, of a frog, for example.  In my oldest white son’s kindy class room, all the boys were identifiable to one another by totem, and they all had fun engaging in the play about Tiddalik the Frog.  It was not ever named that they were all actively engaging in an indigenous tradition.  Yet at least two of the other mothers from that kindy class have noted to me in private that their own heritage includes indigenous ancestry. Is there some reason why we do not teach our children about that heritage, and might it be connected to a collective silence about the prison conditions and the incarceration of Aboriginal men?   But then why are adult whitefellas not able to acknowledge that we are already letting a significant portion of Aboriginal tradition influence our daily lives?  Might it be that we too are afraid of that prison shit? In which case we have done our children no favours, since it is through ignorance to the problem that it manifests. A final couple of points are that: our ancestors who really did pass-as-white, were most often engaging in that process only for the preservation of life and the rights of the child to be with its mother; and that there is no real social advantage yet today for a white person in sustaining an indigenous identity, but only advantage for the black persons whose identification will orient aligned with that white person’s experience.  After all, if we decide that receiving Abstudy, or attending an Aboriginal health service, are activities advantageous for everybody, then what have we done to the identity of the Aboriginal race?  The real advantage among the Aboriginal population, of having grown up without your ancestors passing-as-white, is to have been equipped with skills and experience from within the hunter gatherer tradition.  The knowledge of that tradition has been removed from so many, and yet, because our ancestors were clever about marking which whitefellas they transmitted the knowledge to, it is a recoverable set of knowledge. In that, can I commend to you all, taking a deep breath, and then getting about your lives within the mindset of sustaining an obligation to the land under your ever step, while you seek to be mindful of every fact at your command which is a portion of traditional Aboriginal knowledge which has been recovered from our invaders, through your own mind.  Step number one: learn what Kinship is in your own life. Because maybe, just maybe, reality in this is that the debate was never real.  Maybe the truth which our society is failing to recognise, is that there is no such thing as a racially based motivation.  Perhaps the oppression of one set of persons by another set of persons, was always about attempts at obtaining power, rather than about what our skin colour is or our internal self identifications.  Perhaps there are already many Australians whom hold with an internal comprehension that we are all in it together somehow, this country’s future welfare, and the future indeed of the planet, her atmosphere, and all our children.  Perhaps the problem with the debating of whether it is alright to let a white persons of remote indigenous ancestry claim an indigenous identity, is in the very nature of what we consider to be the act of making an identification.  Once I read somewhere that it is detrimental to our longer term health to ever engage in any sort of identifying, or even considering, except that considering of a trusted teacher.  That is to say, the process of disentangling the mind from identifying with objects of desire and specific status is very beneficial, as is the process of quieting the mind in all its considerations of whatever it is it might consider which is not the immediate matter at hand.  I thought about this advice for a long time.  Eventually I concluded that it was specific advice in respect of the Dreamtime.  For when we consider a fact, an event, a person, an inanimate object, or another life form, we drawn the nature of what we consider in upon our own life.  Whatever it is that was the cause, it happened to me that when I was in my weakest moments, I considered the cultural teaching and mythology of Aboriginal Australia and found an inner strength of reserve that I had not known was there.  When we identify, we engage in the reverse process, we actively engage in a different sort of transaction, in which a part of our own being is transmitted into what it is that we identify with.  Therefore, if there is anybody who is not wanting myself, or any other white Australian of remote indigenous ancestry, not to identify as indigenous, the necessity is as simple as giving back what I have of myself associated within my own experience, as indigenous.  It might be found that it is actually a far simpler process for me to withdraw my considerations of indigenous culture as my own, than it is for me to prevent myself identifying once that process has begun, since the process of identification is the more expensive for all concerned. Yet why might we even consider preventing identification with indigenous culture, needs, and welfare?  Identifying with ancestors even.  The harsher reality for all of us, is that when there are differences between us, we are in error when we seek to prevent resolution of those differences.  And that includes seeking to further the differences so as to base financial gain upon.  These facts are the facts which I learned from within the Aboriginal tradition which consolidate my belief in Aboriginal culture.  Facts no more or less than those commanded by all the world’s major religions.  Do we need to question whether indigenous Australian culture is its own religion in and of itself, or are we happier to be letting our secret truths hide in among the other major religions, and can we, in fact, find evidence of other religious beliefs which sustain and support indigenous culture?  All these questions are manifestly a part of that debate around what an Australian identity really is, and how to define who is enabled an indigenous identity.  But let us not rely upon government requirements to prevent non-eligible applicants from acquiring indigenous specific services as the method of definition.  As every traditional Aboriginal child might tell you, you’d be wrong to try to blame me for this way I am, since I am what I am in my own experience not yours, and if you blame me for your perceptions of wrong in me, you might just become what caused me to be wrong.  That long old debate can be reconciled within me for the time being within questions.  Did I really need to have to tell anybody about my Dreams so as to be able to be believed to be an Aborigine? And why might anybody have ever wanted to know what my nightmares were made of, only so as to sustain certainty of my being an Aborigine?  But definitely more importantly, why can I Dream of being a real marsupial, and why is it that such Dreams are being interfered with by police, such that if I Dream of being a marsupial it might as well be of the Professional Pudding Thief variety, since not even being a Penguin is a safe species to Dream as, without bringing upon myself unnecessary police attention, and Koalas are faced with accusations of being either immature, or only able to wind up as American teddy bears? That is, has Aboriginal cultural belief in animist initiations become defined today as a form of criminality? And if so, what business is it of the police’s how we Dream any way? For don’t the police realise that the initiation is not engaged through sodomy? This work is an offshoot of a few years of unexpected non-commissioned field work of an anonymous lay anthropologist and sociologist, within full cultural knowledge of the seven story keys. The writing of this and other of the author’s work is made within the lessons of the 1988 traditional Corroboree at Kurnell.


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