Views from Western Australia

February 19, 2008

The Howard Legacy

Last night , former workplace relations minister Joe Hockey said "Most cabinet ministers in the former Howard government did not realise that workers could be worse off under Work Choices."

Other things the Howard Cabinet didn’t understand:

  • That innocent people might die if we helped invade Iraq.
  • That putting asylum seekers in high security detention could be construed as harsh and inhuman treatment.
  • That the Australian Wheat Board was giving lots of money to Saddam Hussein.
  • That there would never, ever, be a GST.
  • That we could say sorry to Aboriginal people.
  • That the Australian flag was not a party political symbol.
  • That climate change was a bit of a worry really and quite possibly our fault.
  • That Don Bradman couldn’t help.

 

(Thanks to ‘Crikey’)

February 13, 2008

The Apology and a comment

Today Prime Minister Kevin Rudd’s apology motion was tabled in the AustralianParliament.  In part he said:

"The time has now come for the nation to turn a new page in Australia’s history by righting the wrongs of the past and so moving forward with confidence to the future.

We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians.

We apologise especially for the removal of Aboriginal and Torres Strait Islander children from their families, their communities and their country.

For the pain, suffering and hurt of these Stolen Generations, their descendants and for their families left behind, we say sorry.

To the mothers and fathers, the brothers and sisters, for the breaking up of families and communities, we say sorry.

And for the indignity and degradation thus inflicted on a proud people and a proud culture, we say sorry."

This is the end of the white blindfold approach to our post-colonial history, in that it acknowledges that white Australia does indeed have a black history.

It signals the end of the history wars and provides the opportunity for a new beginning in the journey towards reconciliation.

It demonstrates a shared understanding of our common history and it requires from us all a shared hope and vision for renewal towards our common future.

White fella jump up!

 

February 11, 2008

Sorry is an opportunity for a new beginning

When the first Europeans settled here, they did not recognise - as we have difficulty recognising for ourselves today - the depth and extent of their ignorance of this land and its people. The ‘Bringing Them Home’ report has confronted us all with the worst of our treatment of the Aboriginal nations of this country - our treatment of their, our children.

We are also confronted by our poor treatment of this land. We are sorry for what we have done nad we are sorry for what we have failed to do. We want today to be a new beginning in our relationship with the people who were here before the rest of us came. We hope you will accept our words of apology and begin the new journey with us so that together we can build a new hope, a new equity, and a sacred trust for our land.

How to see Australia through Aboriginal eyes

Archie Roach has made a documentary, Liyarn Ngarn, with English actor Peter Postlethwaite.

Peter was studying to be a Catholic priest with Bill Johnson; Bill later married and came to Australia, adopting an Aboriginal boy taken by the from a family in Alice Springs and given the name Louis St John. In 1992, on his 19th birthday, Louis St John Johnson was attacked and killed by two white young men while walking home. 

Johnson blames talkback, "It had been a terrible summer," he says. "Every day on the radio they were attacking Aboriginal people." Johnson funded the production of the documentary becuase he wanted to publicise, both here and overseas, the lack of progress in the reconciliation movement over the past 10 years.

After Louis’ death Johnson took his body back to Alice Springs. The Johnsons had previously visited Alice Springs and tried to track down his family, but the local bureaucracy resisted their inquiries. This time Louis’ family were found, with more than a hundred turning up for the funeral.

When Archie was about three he was taken from his parents at the Framlingham mission, outside Warrnambool. When he was 15, he got a letter from a sister (he didn’t know he had a sister) saying his mother was dying (he thought his mother had died when he was an infant) and that he should hurry if he wanted to see her. He ran away, but arrived too late.

Archie went to the street where Louis was beaten, then dragged on to the road and driven over. Watching Archie stand there, listening as Pete tells the story of what happened that night, you see the pain.

Robert Walker was a young Aboriginal man who died following a beating by prison officers in Fremantle jail. Archie and Peter visit the cell where he spent his last night and Archie sings a song he has written from a poem by Kevin Gilbert. Archie loses the song, or whatever it is that guides him when he is singing. "Are you all right?" asks Postlethwaite. "I’m not singing it for me," he says, almost angrily. "I’m singing it for this feller."

After dealing with the death of Louis, Walker and John Pat (another death in custody) they travel to Broome to talk to the former chairman of the reconciliation council, Patrick Dodson, who gives the film its political edge.

They visit the desert outside Fitzroy Crossing where the people hold the land their people have always lived in. In 1996, they made a giant painting to assist their claim under the Native Title Act but by the time the film is made the claim still hadn’t been decided and a third of the original claimants were dead (since the making of the film, the claimants have won Native Title over their claim).

Postlethwaite has had to understand what he has seen. The most difficult concept he has heard is ‘terra nullius’, the land of no one, the fiction by which the land was taken. Then Archie sings the title track of the album, Liyarn Ngarn, two Yawru words from Broome, the first meaning inner guide, the second being a place where fresh and salt water meet.

His voice is old now, cracking a bit like that of Johnny Cash in his latter years, but its reverence for life is undiminished. The light in his eye is not one of serenity. Although he is easily drawn to laughter, his manner is mostly distant. It’s like he’s looking at something bright but broken, wondering how to fix it. Journey, the CD, was made when the media was full of reports of the Federal Government sending troops and police into the Northern Territory to protect Aboriginal children. When Archie was taken from his parents, it was for his "protection". He says he still misses his mother every day and now he can see it all happening again. He says what’s happening in the Northern Territory is going "to wash over all Aboriginal people regardless". "You can’t just come in and override us with police and army. There has to be a better solution, a better way."

Archie still trusts Australians, because he trusts people. He believes people are starting to see through the political tricks that have been used over the past decade to foster division.

February 6, 2008

Sorry and Compensation

There is sorry, and there is sorry.

‘Sorry’ has a special resonance in Aboriginal culture and signifies deep compassion and sympathy.

An apology is more than a symbolic gesture. It is very much a practical act, one that will not only establish a useful relationship of mutual respect with a new government, but a gesture that may heal some of the intergenerational psychological harm and dysfunction caused by previous government policies and practices.

Social Justice Commissioner Tom Calma noted that the commitment to an apology is a step towards healing the national divide. Commentators have suggested that saying ‘Sorry’ is a litmus test for the emotional state of the nation and a clue to Australia’s sense of itself. 

A document the Stolen Generations Alliance presented to the Rudd government in the lead up to the apology said that victims and their families overwhelmingly desired a compensation fund to make the reparations process meaningful.

The question of compensation has been outstanding since the ‘Bringing Them Home’ report from the 1997 National Inquiry into the Separation of Aboriginal and Torres Strait Islander Children from Their Families. Nine of the fifty four recommendations from that report address the issue of reparation, including the establishment of a formal compensation scheme. However, the issue of monetary compensation remains unresolved.  

Nationally, the Rudd Government has rejected the call to establish a compensation fund, arguing that it intends to back the apology with a concerted effort to close the 17-year gap in life expectancy between indigenous and non-indigenous Australians, while providing "targeted assistance" to members of the Stolen Generations. This response ignores the fact that closing the gap by providing adequate services, opportunities and protection from abuse is already an obligation government has to all of its citizens. Closing the gap doesn’t make up for the pain, suffering and destruction of families caused by the policies and practices of child removal. In other words it does not amount to reparations for past injustices.

Late in 2006 The Grand Chief of the Assembly First Nations (AFN) of Canada, Mr Phil Fontaine along with his principal legal advisor Kathleen Mahoney and Charlene Belleau, Director of the AFN’s ‘Indian Residential Schools Unit’ visited to discuss the ‘Canadian Compensation Scheme for Children Placed in Indian Residential Schools’. While here the Canadian delegation outlined how the Canadian Government has established a $1.9 billion compensation fund for people affected by the removal of Indigenous children to Indian Residential Schools from the early 1880s to the early 1970s.  The government also provided an additional $3 billion in compensation to survivors who suffered physical and sexual abuse in the schools.  To date that scheme has received 85,080 applications, 56,625 have been processed, and 46,910 have received compensation.

In November 2006 the Tasmanian Government passed legislation to create a $5 million fund to provide payments to eligible members of the Stolen Generations of Aborigines and their children.  The application period is now closed, and 150 applications were received, of which 106 were successful.

In Australia there have been multiple court cases in which members of the Stolen Generations have taken action against State and federal governments in relation to their removal from their families. 

Some have taken the form of a constitutional challenge, where it was argued that the government had no power to pass laws authorizing their removal.  Other cases have been for personal damages for maltreatment and abuse suffered in care due to the government’s alleged breach of duty of care over children in state institutions.

To date, only one case, Trevorrow v South Australia (2007), has been successful.  This landmark decision has received a high degree of media attention.

The Commonwealth was only responsible for the removal and institutionalization of Aboriginal children in the Northern Territory.  In the rest of the country that responsibility lay with the State governments; the Tasmanian fund and the Trevorrow decision clearly demonstrate this.

In December 2007, the WA Government announced a $114 million redress scheme for those who as children were abused while in State care in WA. Although not specific to the Stolen Generations, members of the Stolen Generations who were abused in care can seek compensation through this scheme.

There are some very real concerns about the limits of the ‘Redress WA’ package. The eligibility criteria are harsh and the fund is not enough to compensate the large numbers of Aboriginal people who were separated from their families and placed in the care and protection of the State of Western Australia.

It should be enough for a member of the Stolen Generation to be eligible for at least the first level of compensation, without having to demonstrate abuse, because being separated from their families was abuse in itself. 

It is also of concern that the State includes potential compensation claims from Stolen Generation people in with other people who were in State care as children.  There are some significant differences – none being more than the fact that the Chief Protector of Aborigines/Native Affairs was the guardian of all Aboriginal children even if their parents were alive. Furthermore, under the various ‘protection’ acts, Aboriginal children were often removed because they were Aboriginal. In contrast, non-Aboriginal children were only removed from their families when the authorities could prove in a court of law that they were subjected to abuse or neglect.

February 4, 2008

Aboriginal language, a pathway to reconciliation

It is astonishing that there is not a national strategy to retain Indigenous languages. The country’s cultural heritage is at risk and more needs to be done to ensure the survival of Indigenous languages.  It is estimated that before the arrival of Europeans, over 250 languages were spoken on this continent.

It’s important that we establish Aboriginal languages as part of the culture of Australian culture and heritage.

Maybe, a strategy to do this would involve more regular use of Aboriginal language in public events and everyday life.  Many of us are used to hearing welcomes to country at conferences, festivals and civic event; but when do we hear non-Indigenous people responding in that language.

Non-Indigenous people could also embrace Aboriginal culture by learning to speak and understand a local Aboriginal language.  This could provide an opportunity to recognise the first peoples of this land locally and creates a pathway to reconciliation.

February 1, 2008

Mythbusters: ten sorry excuses exploded

From Crikey.com.au Feb 1 2008

Editor of The National Indigenous Times Chris Graham writes:

There’s nothing like a little ’sorry’ debate to get white Australia all red and puffy. Here’s a punter’s guide to exploding 10 of the more virulent myths surrounding a national apology to members of the Stolen Generations:

It was done by a previous generation.
Not correct. Of all the Stolen Generations myths, this is the biggest. If it were "previous generations", then surely there’d be no-one left to apologize to? The facts are that the removal of Aboriginal children continued well into the 1960s and early 1970s. It’s worth noting it was absolutely raging during the late 1950s, when a small, lispy man named John Howard was serving as president of the NSW Young Liberals.

Saying sorry won’t deliver better results in health, housing or education.
Here’s a surprising revelation for you — saying sorry is not supposed to deliver health, housing and education. Equally, saying sorry won’t prevent governments from delivering health, housing and education. This particular objection is perhaps the dumbest of them all and is run by conservatives like Warren Mundine, Noel Pearson and The Australian. Its fundamental flaw is that it relies on the premise that Australia is so backward as a nation we can’t deliver practical outcomes while simultaneously delivering symbolic gestures. In other words, we can’t walk and chew gum at the same time.

I will not be made to feel guilt and shame for something I didn’t do.
In the case of younger Australians who were not alive during the removal practices, the word ‘Sorry’ does not have to be an expression of shame or guilt. It can be an expression of empathy, as in ‘I’m sorry to hear your mum died’ or ‘I’m sorry you got hurt in that car accident’. Personally, I was born in 1972 when government started to abandon the removal policies. I don’t feel shame at my personal actions, but I do feel shame at the actions of my country. As for older Australians, many claim ‘I had nothing to do with it’. Well, that’s part of the problem - bad things happen when good people stay silent. The point is not that older Australians participated in the removal process, but that they did nothing to stop it. Saying ‘But I didn’t know it was happening’ is certainly more than sufficient to keep you out of a court of law, but it’s not enough to excuse you from a collective national apology. If you’re still confused on this front, you might recall that several years ago, John Howard apologized to Vietnam Veterans for their treatment when they returned from the war. Again, having been born in 1972, I didn’t mistreat Vietnam Veterans. But I had absolutely no problem with the PM saying sorry to them on my behalf, because I am sorry (and I ashamed for my nation) that they were treated so poorly.

Some Aboriginal leaders have said an apology is not important.
Sure, but almost every one of them (hi Warren, hi Noel!) are not members of the Stolen Generations. Their views on whether or not an apology is warranted are no more or less relevant than your or my viewŠ because none of us are victims.

Aboriginal people can’t even agree on an apology.
Wow, Aboriginal people have this amazing thing called ‘independent thought’. The facts are that some members of the Stolen Generations don’t want an apology. That’s their right. But the overwhelming majority do. That’s also their right.

It costs us nothing.
Contrary to popular opinion, a national apology will have no legal affect on the capacity of members of the Stolen Generations to seek compensation. As a nation, an apology costs us nothing. Period.

I didn’t do it!
No, you didn’t. But you certainly benefited from it. Just as all Australians today, even some black Australians (hi Noel, hi Warren!) have directly benefited from the theft of Aboriginal land, all Australians have benefited from the removal of Aboriginal children. Why? Because almost all children who were removed to government institutions were then forced to work for the government or private citizens for little or no pay. In America, they called that process slavery. In Australia, we called it ‘apprenticeships’.

In December 2006, both the federal parliament released a report supported by the ALP and the Liberals acknowledging the stolen wages scandal.

The people who performed the removals were good people who did a bad thing.
Big f-cking deal. Good people do bad things all the time, but that doesn’t mean they’re excused from apologising.

It won’t affect white Australia, so why worry?
The removals practice AND the use of this issue by John Howard as a race wedge is a stain on white Australia’s recent past. Just as Aboriginal people need an apology to move on, white Australia needs to apologise to move on.

Saying sorry won’t change the past.
Sadly, it won’t. But it will have a massive impact on the future. That’s the whole point. A real apology will mean an enormous amount to Aboriginal people. I still can’t fathom what sort of a nation would deny them one.

Lonnie Johnson - Me and My Crazy Self

Filed under: Music Reviews

Guitarist Lonnie Johnson’s was the ‘Jimi Hendrix’ of pre WWII blues. For over 40 years he played blues, jazz, and ballads in his distinctive innovative technique and his influence can be heard on later giants of the blues like Robert Johnson who had a very comparable approach.

Lonnie Johnson grew up in New Orleans where he developed his flowing and sweet style. He commenced recording in 1925 and within 7 years cut about 130 tracks. The duets he recorded with jazz guitarist Eddie Lang were pioneering in their creativity and Johnson recorded trail-blazing jazz material with Louis Armstrong’s Hot Five and Duke Ellington’s orchestra during this period.

Later on he had one of his biggest hits with the ballad Tomorrow Night which was at the top of the R&B charts for seven weeks in 1948.

After working as a hotel janitor during the late 50’s Johnson made some albums and went to Europe with the American Folk Blues Festival in 1963.

Interestingly, Elvis Presley and Jerry Lee Lewis both covered his material while at Sun Records.

This new release which has 20 tracks recorded between 1947 and 1952 is a worthy addition to any collector interested in the development of 20th century guitar from acoustic blues through jazz, to the times of electrification to R&B.

Me and My Crazy Self, You Can’t Buy Love and Friendless Blues are standout tracks.

Released CD January 13, 2008

Label: See for Miles UK






















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