0600. The rock squats, silent, a massive cupcake among the grasses. Moment by moment the light changes: dark gives way to deep blues, to a steel blue, now to a primrose glimmering. All is quiet, still. Life suspended, the plain broods, foreknowing sunrise.
0621.The rock as image is too familiar. The rock as concrete reality forbids familiarity. I emerge from my small car, and regard the great terracotta thing before me: after all these years its immensity, everfresh, astonishes me. My car winds its way to the carpark. At every bend the rock changes; every aspect surprises and evokes the overpowering question: what immortal hand or eye? My question and the custodians’ questions are the same as Blake’s. The very greatness demands a myth.
I glance at the steep wall at my side and the slope flings my gaze up, up, upward beyond my range of cervical extension. The human neck cannot accommodate the reality; only if I lie on my back can I take it in. The human ant needs a postcard.
0623. Time to start: I am alone, the sole ant. The base walk used to be nine kilometres in length. Now it’s 10.6 kilometres. The rock hasn’t grown but the people who manage the Park have decided to keep us at a distance. And I need to finish my circuit by 0730: time to start.
Every one of my years finds voice and protests in my lower back as I shamble into movement. I intended to run but for now this hobbling is the best I can do. The gravel path underfoot is soft and red. It cushions and retards. Slower going and harder. But with only a hundred metres behind me slow going and aching back are forgotten. The rock compels, demands all attention, with its folds and bends, its clefts and pits, its elegant curves, its sweep and breach, its sudden secret shades and sulci.
That face – those many faces – prefigure every expression of humanity. The rock gazes down with idle incuriosity, here it is a pockmarked teenager, here a gaunt pensioner, now a lady, elegant in her long dress that falls and sweeps and moves gracefully in concert with my passing. The rock shows the many faces that are human faces: here is calm, here inscrutability, here obduracy.
Three great gouges side by side at great height, these are eye sockets, empty: what is this sight that sears her eyeballs? The rock gazes out at our killing fields, at Crusades and Inquisition, at Babi Yar, Rwanda, Cambodia, at Holocaust, at the Armenian Genocide. The rock’s eyeless sockets see all. She has no tears. No mouth here, no words.
0630. Right on time the sun comes up, shining, burning directly in my eyes as the rockface heads me due east. The wind comes up too, blowing hot hard warnings of today’s forty degrees: you step outside from your cooled habitat, you breathe, your palate dries and you gasp. The second breath confirms the first impression.
For now the hot headwind is welcome: an early headwind promises a following wind in the later stages when I’ll head west and home.
But the sun, this sun, this blaze, this interrogator’s light right in my eyes: son of man, why have you come?
My innocent run is no longer blameless.
Son of man, what business have you here?
What? Why? What do I seek – peace? Innocence?
The light glares: What gift do you bring?
Consciousness. It is all I have.
The bright light relents, winking now, filtered by thin foliage, broken by gentle rises and bends.
At this point the run might become a chore; the vista is relatively unremarkable, the rock radiating yesterday’s stored heat, the glare, the difficult going underfoot, the headwind – all might sap a runner. Instead the mechanical affair of placing one foot before another feels charged, significant. Plod, plod, breathe, breathe, the ordinary is transmuted. It is said of William Blake that he took a visitor outside, directed him to look at the midsummer sun and report what he saw. “Bright sunshine”, said the visitor. Said Blake, “I see hosts of fiery angels surrounding the Throne, singing Holy, Holy, Holy.”
Fires in my throat. I sip my iced water. But first I recite the customary blessing over the water, an act in which this mortal congratulates his Maker on His good idea in creating and providing the mortal with water. Water never tasted better. Like everything here it is charged, touched with the sublime.
I have passed twenty minutes alone in the company of Uluru, an uncommon privilege. At my left, hidden in the scrub, is the village of Mutitjulu. Its people live in the lee of immensity. Daily they awaken to the view of deep terracotta that earlier was mine. At sunset, fire flames from the rock’s margins, the rock purples. Echoes follow me – another place, another colour scheme:
And I shall have some peace there, for peace comes dropping slow,
Dropping from the veils of the morning to where the cricket sings;
There midnight’s all a glimmer, and noon a purple glow,
And evening full of the linnet’s wings.
Around the bend now, heading south, the greens and greys relieve the eye. I can’t complain of sameness. More faces in the rock, caves that grimace, bluffs that lower, red rock that slopes down towards my feet, down, down, a slow, shy approach. The rock is within a metre of my shod foot. To step on it a profanation. I do not walk this rock. Not now.
Around another bend and another, tracing waving folds, the rock shapes here are emphatically, anatomically feminine. Inescapably feminine. Curves that flow, flow, ineffably graceful, to deepening clefts, soft in the gentling light. These mother forms beckon, embrace, call me home.
My old legs move fluently, easily. They swallow the miles. My mouth burns, it sends messages – drink, drink – messages you receive only when it’s too late. Above me rockmouths gape toothlessly, vast, cavernous, inaccessible. My eye searches the sheer face; only a mountaineer equipped with hammer, piton and ropes could reach those high hollows. But in their depths ochreous markings, patterns, declare themselves; these impossible deeps are painting sites. No white foot might imaginably intrude. Good!
Nearing the beginning of the end, here is the Mutijulu pool, a cool, shaded dell between three high surrounding walls. Its waters are permanent. But no, not so today, not in this heat. I gaze amazed at naked sands. Even dry they keep their cool, concealing water close to the surface. This dryness is a mirage; at all hands the growth is green, tender, silvan.
0715. Nearer the end and I am not alone. Cars pass on the bitumen that runs unseen, parallel to my path. Above me the rock has mouths with calcific projections, teeth that do not smile at what passes below. I look ahead: there, formicating on the slope, scores, hundreds of whitefellas climb hand over hand along a chain that will take them to the top. They will climb Uluru, they will conquer, they’ll be able to tell everyone.
At the top they’ll see the pits and gullies, the moonscape no-one below imagines, the scales and plaques of red; and the smallness of humans below.
I know what they see. I know the climbers haven’t seen or haven’t understood or haven’t cared what the owners write on the notice: Anangu do not want you to climb the rock.
I am not happy to see them climbing. It seems disrespectful. I feel it as if it were a personal sIight. I know and I care about it because I too have climbed the rock. A quarter of a century ago, I drove up, leaped from my car and ran up the slope. I did not see the notice. Hubris sped my feet: I would conquer Uluru; I would do it at the run, I would not stop.
Of course I did stop – after only fifteen metres – stopped and gasped, ran again, stopped, fought a breathlessness I had not known before. I made it to the top, saw how small we are and descended. I do not climb now.
Warily opening the newspaper I came upon the following passage, quoted in an essay authored by Aboriginal leaders. I found it unusual.
“What Aboriginal people ask is that the modern world now makes the sacrifices necessary to give us a real future. To relax its grip on us. To let us breathe, to let us be free of the determined control exerted on us to make us like you. And you should take that a step further and recognise us for who we are – Aboriginal people in a modern world – and be proud of us. Acknowledge that we have survived the worst the past has thrown at us, and we are here with our songs, our ceremonies, our land, our language and our people – our full identity. What a gift this is that we can give you, if you choose to accept us in a meaningful way.”
This cri de coeur from the pen of former Australian of the Year, Galarwuy Yunupingu, distils the Letter from the Heart, which is the statement of Aboriginal consensus on their future. There’s a Jewish saying, words that come out from the heart (will) enter the heart.
A man accosts me in the darkened lobby of the hospital in the small town where I’m working. ‘Shalom’, he says.
He gropes inside the front of his shirt and pulls out a silver magen david.
‘Shalom aleichem’, says I.
We swap names. For the purposes of this story, his name is Federico.
Federico looks not ancient, not brand new. He’s tall, compact, has an olive complexion and he bends forward as he speaks. His accent is not Australian-made. His English is arrhythmic.
‘What are you doing In Nyngan, Federico?’
‘I live here. Thirteen years now.’
‘Will you tell me your story?’
He does so.
Before I repeat Federico’s story, allow me orient you to the remote, obscure town of Nyngan by referring you to my recent blog post (Nyngan on the Bogan).
Back to Federico: ‘I come from Mozambique. You know, was colony of Portugal. In 1976 Salazar dies. A bastard, Salazar. Like Franco, not a Jew-lover. Both of them, friends of Mussolini. Salazar dies, the blacks start to revolt and Portugal says, OK, we leave. They just run away, no negotiation, no transition. Then starts the war. A civil war. Massacres, the usual thing. First the Portuguese come to the coast in sixteenth century, they set up the port, Lorenzo Marques, a stopping place to their bits of empire in India. They go to India for the spices. They build their African colony by sending all their criminals, convicts. Like Australia. Like Australia, the same, those convicts become successful and they are comfortable. Portugal comes, butchers the blacks, in 1977 they go, then more massacres. Africa.
A nice place actually, Mozambique – for a Portuguese. But not now, not in ’77. In ’77, I know if I stay I will die. I leave my birthplace. My barmitzvah was there. In the synagogue, in Lorenzo Marques. Now I am in Portugal, a refugee, among all the refugees – from Mozambique, from Timor, from all places that Portugal runs away from. I cannot go back to Lorenzo Marques. Another Jewish refugee. History’s old story.
No-one can go to LM now. It does not exist: now the town is Maputo. And the big statue of that old colonist, Lorenzo Marques, they tear it down. Now in that square is a sculpture of a bird.
My grand-grandfather comes from Portugal to Mozambique. Now my family, all gone, all scattered. Six brothers and sisters, some in London, some in South Africa, one sister in Norway. She was the last one of the six I have seen. She used to visit me here in Nyngan, every winter of Norway. Last time I visited her was before five years. That last time, in Norway. Family all scattered. The Jewish story. Always the same. You know.
You want to hear how I come to Australia? Things happen for a reason. There is a meaning. I study history, I research. There is a reason. I believe that. So in Portugal I am safe. My grand-grandfather was Portuguese so I have citizenship. But no future, a refugee. The Jewish story. Always the same. So I wander. I work in Vancouver, I leave, my visa has finished. I work in South Africa. Many Jewish there. I work In London, in Finchley Road. Again many Jewish. I work in Norway. In between visas I work on cruise ships. Eight years on cruise ships; you don’t need a visa. On cruise ships there are Jewish. Also Barbados, every one old, everyone rich. Some Jews there too. I work In Korea. That’s where the miracle happens that brings me to Australia.
One year before Korea in Vancouver I apply for Australia. A Mozambiquean friend in Australia advises me: be careful what you tell them when you apply in the Embassy. Don’t say the wrong thing. So the embassy woman, she asks me what I will do – she means work – in Australia. I say I have qualification. I tell her I am chef. I don’t know what answer is the right answer. I know from my friend they don’t tell you what they want and what they do not want, but if you say wrong, they close the door. I answer, I pay the application. It will take a few months, the application, she tells me. Another cruise. And another. A letter arrives from Ottawa. The letter is from Australian High Commission in Ottawa. I have immigration visa. But no money. To come to Australia I must pay. So I wander on cruises and I work and I save. And I know I will leave the ships one day and I will settle and all my friends on the ship, always they will be slaves. I pay for a flight from Korea to Australia. Maybe three hundred American dollars, I go to the airline office to pick up ticket, the day before my flight. But it is a public holiday in Korea. Office is closed. I have paid, I have visa, I have no ticket. My flight is tomorrow. Here happens the miracle. I put my face against the window. I see people inside, cleaning. I make with fingers – come here please – come to window, I must ask. They come, but no-one speak English. They find someone. I tell him I need my ticket, I point to the office where the woman sold me the ticket, they go in, bring the woman out. A miracle. A public holiday, in Korea, the office is closed but I have my ticket. Things happen for a reason, I believe it.
In Australia, in Sydney, I work in Bondi Junction. Again many Jewish. I am there some years. I marry there, my wife have lymphoma before we meet. Then she is cured and we marry. Have children. Since thirteen years I am in Nyngan. I come here, I come here for the peace. I work at the pub as chef. Then the manager closes the kitchen, leaves Nyngan, manages from the city. I have no job, but things happen for a reason. I believe that. I sit in this coffee shop and the manager of the biggest hotel comes in, says, Hello Federico. Come work for me.
Small town, you know, everyone knows everyone. Good people here. My wife gets a second cancer. We drive to Dubbo, we drive to Sydney, we drive, drive. Always long drives, costs hundreds of dollars petrol. And the people of Nyngan collect money for our travel. Good people in Nyngan. Nothing happens without a reason. But my son, he’s grown up, I tell him – get out of Nyngan, no future for you here, go see the world, go build your future. You know I believe.
Will you do me a favour, Howard? I want for my doorpost the Jewish sign, for the doorpost, you know. I google but I don’t just buy. Has to be real, you. Needs the writing inside, not just the box .
“Good morning, Doctor.’ The good-looking man is new to my practice. He offers a hand, shakes manfully, breaks no bones but leaves none unfirmed. His smile launches a promising relationship. ‘I’m new to Melbourne, doctor. Just moved here – for my studies.’
The man looks a young forty. I check his date of birth; he’s forty-nine.
‘What are you studying?’ – I ask.
‘Philosophy. Classic Philosophy, the greats, you know, Plato, Aristotle, Aquinas, Maimonides…’
He’s won me.
‘I used to be a lawyer. Made some money, made a family, four kids. Now it’s time for me. Time to pursue wisdom.’
‘Share it with me when you find it,’ I say.
‘Doctor, I wonder if you can help me out. Awkward situation. I’ve left my tablets in Sydney. They’ll arrive Monday next with the family. My doctor prescribed a short course of Temazepam for sleep. Exams next week and I can’t sleep. If I don’t sleep, I’ll fail. If I fail I’ll never find wisdom.’ The winning smile again.
‘What are the tablets?’
‘Temazepam, the weaker ones, the tens. I’m scared of anything stronger.’
‘Very wise. They’re habit-forming.’
The man looks shocked: ‘Habit-forming? Really? My doctor never mentioned that. I just want enough to get me through these exams. I finish in three weeks.’
The man and I spend a little time discussing Temazepam, natural remedies, his own preference for a long hard run (‘Wouldn’t you know, Doctor, my running shoes are still in Sydney?’) The man looks up at the marathon photos that cover my walls where other doctors show their degrees.
‘Are you still running, Doctor? Marathons? Really? Amazing!’
The man leaves my room with his limited prescription, leaving behind his protestations of delight, his vows he’ll be back, how lucky our paths crossed, he’s found a disciple of Maimonides, he wants me to be his new doctor.
A couple of patients later the receptionist buzzes me and pricks my balloon: ‘That new patient, do you know what he said about you, Howard?’
‘”What an amazing doctor! Still running marathons!” Says you are a scholar, an expert in Greek Physiology.’
‘You know what else he said?”
‘He said he left his wallet in his car. He said he’d be back in five minutes to pay. I asked him for his Medicare card, but that was in the car too. But he knew his number, he said, and I took it down. Thirty minutes and he’s not back. I rang Medicare: there’s no such number and they have no record of that name at the Sydney address he gave. I rang his mobile. “Optus advises the number you have called is incorrect or has been disconnected.”
Three years pass. Three years are not sufficient to heal a wound in trust.
Last week a new patient registers with Reception. He presents his Medicare Card, asking a series of questions:
‘What doctors are consulting today?
‘Who will I be seeing?’
‘How long has he been at this practice?’
‘I just need a prescription. I’ve lost my tablets and my wallet too. Can I pay with my credit card?’
The relatively new receptionist was not with us three years ago. She calls me: ‘Are you with a patient, Howard?
‘May I come in and talk with you?’
The young woman is shaking: ’I think your next patient is lying. I think he might be the man who came here a few years ago and lied to you to get tablets.’
A phone call to the Doctor Shopping Line at Medicare. I give the Medicare number of the new patient. ‘We suspect he’s a doctor shopper’, I say. I give the new patient’s stated name. The Medicare person confirms the validity of the card and the truth of the name given. ‘We have records of that patient’s recent prescriptions. He’s had eighteen prescriptions since March first, every one of them for twenty Temazepam tablets, each prescription from a different doctor in your area. You might like to inform the patient of these facts, Doctor.’
Recently I enjoyed the hospitality of the Emir of Dubai. Overnight Qantas flew me from Australia to the Emir’s desert airport where I boarded one of his aircraft, bound for Malta via Larnaca. At 0720 I found my seat in the very front row of Economy. As we were not due to take off until 0750 there was sufficient time for me to recite shacharith, (literally, the dawn prayer).
I looked around. I saw no other yarmulkes. On the other hand, there were no hijabs either, nor keffiyehs. I pulled out of my backpack all the elaborate paraphernalia of my morning prayer – tallith, tefilin, siddur and stood for a moment, irresolute. I recalled the prayers of my family on the eve of a previous Emirates flight: ‘Dad, you can’t do all those rituals on Emirates. It’s provocative. It’s not safe. Please, Dad, don’t do it!’
I unfolded my tallith. Not just any old prayer shawl, this was the final gift to me of my father. Very late in Dad’s life I took him to Gold’s where he bought this tallith for me and I bought one for him. An absurd exchange? Possibly so. It was one we had ritualised over a couple of decades: at the kosher grog shop, I’d shout Dad to arak or slivovitz for Passover and he’d buy me a brace of claret and Kiddush wine. Happy to enhance the other’s observances we’d grin and embrace and bless each other.
I looked at the tallith and felt the fall of many curious eyes. I thought of Dad and I wrapped it around my head and stood, enfolded, for a few moments of remembrance. Then I showed my face.
Standing in my seat in Economy I realised I was providing a live show for the roughly 160 gentile persons filing slowly past my seat at the front, en-route to their own. I had more colourful display in store for them. I pulled out the small bag of royal blue velvet that holds my tefilin. These small black leather boxes, fashioned after an ancient craft, contain Torah verses meticulously inscribed on vellum. Tefilin symbolise key rememberings that are mandatory every day upon every Jew. Attached to the little boxes are long black leather thongs by which I bind one box high on my left arm and another to the centre of my forehead. The verses thus are bound to my heart and my mind.
The unfolding of tefilin, the minute and precise steps of the placing and binding, punctuated at prescribed intervals by the reciting of rabbinic and prophetic words, constitute a dance no less exacting than the mating of brolgas. Three hundred and twenty eyes took in the old choreography.
Upon completing my devotions I removed one leather box, kissed it perhaps a little more reverently than usual and coiled its straps. I did the same with the second. Finally I folded my tallith. The ceremony of prayer at an end, I took in my fellow passengers. We were Filipinas, Chinese, Occidentals, and a fair smattering of persons of Middle Eastern appearance. No-one had raised the alarm, no-one objected to my sectarian display.
When at last I sat down, the man next to me asked: ‘Where do you come from?’
‘Australia. And you’re from Korea?’
A large smile. Surprised, happy to be recognised, he nodded. He and his wife and his volleyballer-tall daughter were heading for Malta, as I was. ‘For our holidays’, he said. And what was it that drew me to Malta? The Conference of Arts and Sciences, certainly. And yes, the marathon. But before all that I was coming to listen for the voices and hear the stories of dead Jews.
There’s a problem here. Police officers wander around singly, unadorned by bullet-proof vestments, no gun at their hips. I took the ferry to Gozo. No-one searched my bag or my body. Same when I entered the bank, the same at The Grand Hotel Excelsior. The same at the Biblioteca National.
People seem relaxed. A citizen trusts her neighbour.
The place is full of foreigners but no-one seems to care. We are just across the water from Libya and no-one is afraid. Negligent governments have not sown mistrust. Is everyone here asleep?
A backward country, this. I met Malta’s number three cop. A gentle sort of fellow, he seemed about as menacing as a powder puff. Where were their blokes who swagger around the borders and within them, like the Border Protection Force that keeps all us Aussies feeling so safe?
I went to a barber shop. Hidden up a staircase above a (not very) supermarket, and around some corners, it was a narrow establishment, its proportions little bigger than our guest powder room in my home. I hesitated at the threshold. Something faintly seedy about the joint, hard to pin down. A scent of tobacco breath mingled with barbershop smells. There were two chairs, one occupied. A tangle of odd black electric cords hung from a power point, metal implements lay scattered as if some disturbance had been and passed.
A young man with olive skin and a spade-shaped black beard looked up from the head he was trimming and waved me in. He was lean and tall, his black hair falling in wild waves about his narrow head. I guessed the young man might be in his late twenties. He looked lithe and coiled – Caravaggio before a brawl.
A second young man seated in the depths of the room rose as I entered. He too was tall, but better fed, perhaps a few years younger. His head was crowned with tight black curls pulled back into a pony tail, his jaw covered in a curly black spade. I thought I caught a fugitive smile. He waved me to the second chair, stood over and close to me, and raised an eyebrow. It was a question. I answered with a question: Can you make me beautiful?
I no English much.
I pointed to my own chin, scruffy with whitish undergrowth. Zero, I said.
He nodded enthusiastically.
I pointed to my scalp, an arid garden.
More nodding, a big smile.
I sat back and considered. Flowing beards are all the go here, but it’s the barbers not the barbered who wear them. I looked around for a cut-throat blade, sighted none, sat back again and relaxed. The two young men were engaged in jovial conversation with a third, the customer in the first chair. I wondered what the joke was. Perhaps it was me. I listened for words I might recognise. The local language Malti is Semitic. It sounds quite a bit like Arabic, from which it traces its origins, with plenty of words similar to Hebrew which I can speak tolerably fluently. As the men conversed I sensed this might be street Malti, pretty rough and ready, perhaps untroubled by grammar or syntax. I listened some more. Lots of words were familiar, too many: this was Arabic, not Malti.
In all the flow of camaraderie and good humour, my barber man concentrated hard on my hair. His movements were gentle and deft. In the mirror my scalp rose into view from its sheddings; a wide and empty plain surfaced where I was used to seeing hairs. Two was shorter than I expected. Given the intimacy between me and the barber man, I felt we should be on first name terms:
What’s your name?
My name is Howard.
I nodded and grinned. Good to meet you, Asraf.
From where you come?
Asraf digested this: Much far.
Yes. Where do you come from Asraf?
Asraf grinned and resumed operations.
My artist spent a lot of time and close concentration on corners and in nooks where I seldom gaze. Nostrils were explored, earholes broached, ear perimeters subject to hair-by-hair extirpation. Finally he straightened, turned, laid down his electric instrument, and advanced bearing a cut-throat blade. I felt a tremor. My misgiving derived not for Ironbark but Sinai: the biblical prohibition echoed -Ye shall not round the corners of your heads, neither shalt thou mar the corners of thy beard. For some reason the naked blade is held to violate this Law while the electric trimmer is accepted – by some. I waved away Asraf’s trusty skibouk: Not this one. I like electric. After a further fifteen minutes of electric search and destroy Asraf was content there were no escapees.
Asraf removed the tarp from my torso. I rose and together we surveyed my remains:
Shukran, I said.
How you know Arabic?
I produced my yarmulke and applied it to my naked scalp.
Asraf’s grin was huge. Reaching for his phone he leaned and wrapped his arm around me and took a photo of us both. A modest sum augmented by an immodest tip changed hands. We shook, I left and went to buy groceries next door. Exiting the grocer’s a few minutes later, I nearly bumped into Asraf and Carravaggio. They’d gone outside for a smoke. Whenever I see someone smoking I feel a pang, and I ask myself, Why?
I waved as I passed by my friend from Tripoli and guessed the answer to Why? might lie in what he’d seen, what and whom he’d left behind.
I read this news report today. You probably missed it as mainstream news media don’t print this sort of news.
“Mourners are streaming to the central Israel city of Tira to comfort the family of a nineteen year old woman killed by ISIS. Lian Zaher Nassser was one of 39 people killed by an ISIS gunman at a New Years celebration at an Istanbul nightclub.
She was laid to rest at a funeral attended by thousands on Tuesday, just over a week after another Israeli woman, Dalia Elyakim, was buried.
Nasser, an Israeli Arab, was on holiday in Istanbul with three friends, one of who(m) was injured. Elyakim, killed in the Christmas market attack in Berlin, had been travelling with her husband Rami, who was badly injured in the attack.
In the Nasser family’s sorrow, it found help from an unexpected source – ultra-orthodox Jews. The parents wanted to get their daughter’s body back to Israel as quickly as possible, but ran into difficulty as she was not insured, and in the end enlisted the help of the Haredi-run rescue organisation, ZAKA. ‘ZAKA is an international humanitarian organisation that honours the dead, regardless of religion, race or gender,’ said the organisation’s chairman Yehudah Meshi-Zahav.”
People react differently to this sort of report. For some the news comes as a salve, a corrective to the bad news tsunami. Others read it and say, ‘Yes, but…’
Working at the Children’s Hospital recently I treated a child who wore a pink hijab. She did not look mid-eastern, nor African. Her surname was unusual. I wondered a bit then hazarded a guess:’Are you from Albania?’ Her dad was amazed. ‘How did you know?’
Then, ‘Where do you come from, Doctor?’
‘Australia. I was made here – with all Australian parts.’
I removed my whimsical hat, exposing my yarmulka.
The father practically whooped with delight:’ You are Jewish! How wonderful!’
Then, ‘Do you know the story of my people and your people during the Second War?’
I admitted I knew it but dimly.
Father filled me in: ‘Albania was one of the few nations to give Jews shelter. We hid them and protected them. And after the War, the Jewish Holocaust Centre here – in this city of Melbourne – honoured my people.
And do you know, Doctor, our mosque was Melbourne’s first?’
Some will read this and feel the salve. Some will react, ‘Yes, but…’