“I’m just a boy whose intentions are good; Please don’t let me be misunderstood.”

Picture: Ray Strange Source: News Corp Australia

Picture: Ray Strange Source: News Corp Australia

A photo in the current issue of The Monthly shows Bob Hawke and John Howard seated together at a public event to honour the memory of a deceased Prime Minister. Their old faces deeply creased, their bodies close, Hawke’s right arm entwined with Howard’s left, the picture of two old men united in deep sympathy – and in Hawke’s case at least – showing characteristic demonstrativeness, as his hand gently grasps Howard’s thigh. The image arrested me. I thought of Yeats’ Lapis Lazuli:

‘There, on the mountain and the sky,
On all the tragic scene they stare.
One asks for mournful melodies…
Their eyes mid many wrinkles, their eyes,
Their ancient glittering eyes…’

In the same issue of the magazine I was arrested by an equally unexpected image: Noel Pearson the leading Aboriginal intellectual seated close to Tony Abbott, our Prime Minister. Pearson looks past the PM, gazing severely into the distance; Tony Abbott, smiling tightly, looks upward to Pearson’s face. I spent some time interrogating their expressions. In Pearson I found depth, a sober realism. In Tony I saw yearning. I wondered how it was the PM appeared to be the supplicant, the client, while the man from disadvantage wore such self-assurance.

Tony Abbott is co-author (along with predecessor PM’s and a succession of underlings) of our World’s Worst Practice towards human beings who arrive in Australia by boat and seek asylum. That policy is cruel by calculation; it is calibrated torture. Our practice is a precise antithesis of the parable of the Good Samaritan. Now, would-be-good Tony knows this and only by a sustained effort of moral contortion and will can he manage to unknow it.

Along with Morrison, Ruddock, Howard, Beasley and Rudd, Tony Abbott is an avowed believer. He belongs to a claque of believers who perpetrate this unchristian – indeed antichristian – policy. How do they all do it? What do the believers believe?

In Tony’s case the face I see is an innocent face. He gazes towards his grownup interlocutor, his expression seeking approval: he seeks a word or a sign: “Good boy, Tony, you’ve done well.” Like a small boy Tony seeks affirmation. By means of sustained effort he has gained this, successively from the ghost of Bob Santamaria and from Cardinal George Pell. From such firmly formed personages Tony learned notions of goodness. He would be good and thereby be approved.
The child looked for affirmation from John Howard and the Liberal Party. He sought our approbation too and, in opinion polls and at the last federal election we gave it. We became complicit in sustaining the ego structure of this needy child. Patently we no longer show approval to this immature person. He locks himself inside a tightening circle of insecurity, looking to spouse, offspring and advisors, some of them women, to whom he seeks mothering.

On Mother’s day I will muster all the compassion I am capable of and try to think kindly of Tony Abbott, the child leader who just wants to be good (just so long as we’ll approve).

Rachel’s Story

Malcolm Fraser lived and worked his work, then he died. His political career and mine started around the same time: he became leader of his party and I became a voter. I enjoyed voting against Fraser and I enjoyed disliking him. At the time I barracked hard for the brilliant Whitlam. By contrast I found Fraser dour, unimaginative and colourless. But from the first moments following the Dismissal I liked Gough less; the oratory which had always sparkled now became tarnished with absurd hyperbole: expressions such as “Maintain the rage”; “Kerr’s Cur” and so on. In time I discovered no-one could adore Gough as much as he loved himself, while Malcolm seemed to grant himself no more regard than we did in the electorate.
Decades passed, we lost the war in Vietnam, and the refugees whom Gough rejected (he judged they’d all vote for the conservatives) were succoured in their tens of thousands by that cold man, Malcolm Fraser. We buried Fraser last week and those refugees took out a full-page advertisement to express their sorrow and their regard for that colourless man. The page teemed with Vietnamese-Australian organisations, marshalled on the page, pouring out thanks and regret in a poignant
effusion. 
Around the same time I received the following from one who is a friend of the friendless in this country:

The following is an abridged version of Rachel’s story, reproduced here with the writer’s consent. Rachel a refugee from the Democratic Republic of Congo, who was resettled in Adelaide seven years ago (taken from Faces of the Refugee Story: Portraits and Stories of 15 people who now call Adelaide home):

“I was born in the Democratic Republic of Congo but when I was about 1 years old the First Congo War broke out and we fled and we went to our first refugee camp in Nakabande and then from that camp we returned back home again to Congo. The Second Congo War broke out and I was almost 2 years old. My family fled again and when we fled this time we knew it was something that was going to be permanent – we wouldn’t be returning back – and it’s a very long journey from Congo to wherever we are going because we didn’t know where we are going. We found ourselves on the border of Congo and Uganda but we didn’t know who was going to be waiting – it could be the rebels to kill us or it could be someone to help us. 
Luckily the UNHCR were there and we were rescued by them and they took us into another refugee camp in Uganda…from there it got too crowded – too many people coming in – and so they had to move us to another camp. We were given cooking oil, beans, flour and we settled there. The UNHCR gave us tents and eventually land to start our new life there and we were able to build our own houses.

In 2002 we were attacked by rebels in that camp. We did have protection but…it was quite a walk from where we were to them. It was a military base where they had soldiers and they were supposed to protect us but because they were so far away from us the rebels came from the other side, not the side that they were on, so they were not aware of us being attacked until some of the men …went to tell them that we had been attacked.

They had taken my Dad. Because our house was the first on our Block (like a suburb) and the place around us hadn’t been cleared of heavily grown bushes we didn’t hear anything. About four heavily armed men kicked down our door (this was about 11-11.30pm) and wanted my eldest sister but Dad said no and so they took him. I remember that very vividly. They killed a woman that had a baby on her back but her child survived. My mum took us and fled with the other women and we went into a part that was well hidden by overgrown grass and trees. We were stuck not knowing whether Dad was coming back in the morning or not.
The soldiers [came] and fought [the rebels]. There were lots of guns going off and I could hear them from the ground we were laying on keeping quiet.
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Africans in my Lounge Room

Trudy ushered them in, the two-and-two-thirds doctors from Africa. Tall, beautiful and young, each greeted us in perfect Hebrew: ‘Shabbat Shalom’, a peaceful Sabbath. Three smiles of perfect teeth lit our room on a rainy Saturday afternoon.

First and oldest was Tom, thirteen years a doctor, eight months in Australia on a Bridging Visa. Next came Afia, with 18 months’ experience in Ethiopian hospitals and I don’t know how much time in refugee camps. She too holds a Bridging Visa. Last and youngest was Oprah, the vulgar fraction: she has completed four years of medical studies in the Congo. Her birth country is Rwanda. I did not prosecute her with enquiry about her double expatriation. Like the other two, Oprah subsists in Australia at the pleasure of the government. That means the kindness of Mister Morrison.

All three understand fully they can be evicted from this land of asylum at which ever moment Mr Morrison’s kindness might run out. As none of the three came by leaky boat they have the right to work. If they can get work. Trudy brought the three to us to help them find work. I had invited two august medical friends, superbly connected senior people in their fields.

We sat down and talked. Tom outlined his situation. In his early thirties, married, experienced in hospital medicine and a recognized expert in immunisation in third world countries, he is permitted to work here as a doctor only under supervision. At present this distinguished professional works as a medical menial, washing incontinent bodies in a place for the aged. Tom makes no complaints about the red tape, he is grateful to be here, willing to go anywhere – to the outback, to the western suburbs – he just wants to use his training. Can we help him find work? This expert in immunisation – he is just back from Geneva, where he was summoned by the WHO to a conference – with his rich experience of tropical disease would be a gift to a hospital or a tropical medical school or an immunisation project or in policy in any of our tropical zones.

Afia, aged twenty-seven, came to Australia by invitation, to attend the recent world AIDS conference. She applied for asylum with her husband, a chemical engineer who is also looking for work. They too will go anywhere. Afia wants to be a GP. I pictured our large communities of people from the Horn of Africa with Afia as the needed human bridge of cultural understanding to bring these many to safety. I saw the many Aboriginal communities crying out for GP’s.

Oprah has been here for a few weeks. Trudy has given her shelter. Oprah wants to become a nurse. In this country nursing is university course and monumentally expensive. However asylum seekers can pursue TAFE studies at no cost. Oprah managed four years of a medical degree; nursing will not be beyond her grasp. She’d be able to train as a State Enrolled Nurse at TAFE and from that platform gain employment and support herself while studying at Uni. I work with numerous African nurses, highly appreciated in the outback, where the barriers between the African and the whitefella are as nought compared to the gulfs all must cross in indigenous health.

There was little talk of the revolutions, the wars, the massacres; there was scarce mention of refugee camps; there was no complaint, no sense of entitlement, no pity of self, no cries for the families left behind. None of the three had met the others until Trudy brought them together on Saturday and coached them in the Hebrew greeting on our doorstep. Afia, Oprah, Tom, three islands in this distant country, three shimmering humans simply happy to be here, eager to work, to stand up, to make their way.

Theirs is an old, old Australian story. I saw the Reffo, the New Australian, the Boat Person, the Gold Rusher, the survivor of the Shoah, the Balt on the Snowy Scheme, the student from Tiananmen Square. I saw my wife’s mother, a child fleeing Danzig in 1938, I saw my Grandpa arriving here alone, aged thirteen, a stowaway escaping the Ottoman police in Palestine.

There we sat – three young Africans, three old Australian doctors and one good citizen. An atmosphere quietly joyful, of welcome guests meeting grateful hosts, a current flowing back and forth of appreciative respect. A meeting, in short, of human people.

The next morning my wife and I happened to have three guests for brunch. One of the three, an old friend, works with survivors of torture; the second is a classmate from medical school whom I knew is a shy blonde, now President of the World Psychiatric association; the third is her husband, a distinguished gastroenterologist, now practising in Addiction Medicine. Our refugee advocate friend, his face ravaged, spoke of the horrendous week just past in which the Minister of All Prerogatives (Mister Morrison) sold the freeing of 103 detained children in exchange for numberless others, both adults and children. These others are offshore, in another country, beyond the borders of Australian conscience.

My wife and I told our brunch friends of the Africans in our loungeroom. Five Australians, all thoroughly unexceptional in our impulse, in our wish to help, spoke with eager seriousness of people, places, organisations, of contacts, of opportunities and of need. Nothing new, nothing unusual transpired. Five Old Australians, descended from New Australians, animated by memory and self recognition, each saw ‘mon frère, mon semblable’. I read in Sunday’s paper of the endless tides of Libyans escaping likely death, arriving in Italy where the locals, quite overwhelmed, yet see what our Morrisons and Abbotts and Gillards and Shortens will not: they see the human face and they give the arrivals succour.

In the few days since this human weekend I have tried to reach beyond my customary postures of anger and self-righteousness, to grope for understanding of my hard Government, of my soft Opposition, of my fearful fellow citizens in the electorate. I can only surmise that, somehow, at some time, my representatives and my fellow citizens have lost something they used to see – the image of the self in the face of the other.

An afternoon in the loungeroom with guests like mine might change everything.

Do Not Vote – It Only Encourages Them

We had an election last year and I warned all – especially myself – to consider casting a donkey vote.
This coming weekend I will be fined if I don’t vote and angry with myself if I do. On the other hand I do believe it’s every citizen’s duty to help to choose a government. In practice I think this means my choice must encompass one of the two major parties somewhere on my ballot paper.

I consider the present government has made many inequitable decisions which are either corrupt or woefully incompetent. I have always voted for the other team, but Labor has worked assiduously to convince me of its own venality and hopeless thrall to factions.

I look about me and wonder, where is the Labor candidate or the Liberal who rises to cry ‘whoa!’ about our cruelty towards people seeking refuge on our shores?

You might think me absurd to consider a national issue in what is ‘only’ a state election in which the issues should be local.

But the refugee is neither local nor national. Literally, she is non-national. Morally she is universal. She is us, she is me.

Who, among the incompetents and the self-seekers and the factionistas and the corrupt – who will stand for the person on the boat?

I do know that many Aussies in the neighbourhoods stand alongside the newcomer and brotherhood and help. Which is the party – or the nonparty candidate – who will stand against Party and for ‘mon semblable, mon frere’ – the newcomer?

We’re Better Than This

The Refugee people sent me a young mother today with her four-year-old child who had a cough.
She said: “Interrupter, please.”
I looked at her, not understanding.
“Needing interrupter. Not English.”
I preferred to have a go without an interpreter.
“You tell me, I listen” – I said.
“My child much coughing.”
I listened to the chest of the vivacious child whose smile would melt an official from Immigration and Border Protection. I looked at her throat, I felt her glands. She was well, simply suffering from a snot attack. I ordered an anti-snotic.
I addressed Mum: “From what country.”
“Iran.”
“Salaam.”
A look of surprise. A brilliant smile.
I hadn’t picked her nationality. Her peasant blouse, embroidered with edging of magenta and primrose, somehow made me expect she’d be Hazara. That and her creamy skin. Wrong.

“Are you a Permanent Resident?”
A shake of the head. “Commentary Detention.”
“Are you on a Bridging Visa?”
“No. Commentary. Not visa. Commentary Detention.”

“Ahh… community detention?”
Nodding, a smile, we two are doing well despite the lack of an interrupter. But the smile empty of joy.

“My husband, the police, make shee – you know, shee?” The young woman waves her hand in a whipping movement. “Shee. Sixty times, they make shee.”
The woman pulls out her phone, shows me a photo: an adult lies face down on a narrow bed. The creamy skin of a broad back, fine scarlet streaks, the skin must have been lashed with wires.

“They do this before five years. We are not marry, he is boyfriend. I have baby” – she points to her belly – “They tell, ‘You wait, you come after baby, you also sixty shee.’”

The young woman’s pregnancy approached its end, she was summoned to the police station, but fled here, arriving four years ago – pre-Rudd solution.
“My mother, police tell her ‘where is your daughter?’ Mother tell, ‘daughter in Australia.’
They say, ‘No is hiding. Is in Iran. Must come to police station, have shee.’ They call mother many times. She very scare.”

The daughter appears to believe full well the police intend to keep their promise.
So, the boat. Detention at Curtin, then in South Australia. ‘My baby, not Iran.” The smile, this one half-charged: “Born Darwin.”
 
Her visa is not permanent resident.
Her visa is not bridging.
Her visa is not.
She is community detention.
 
What are we that we might send her back?
 
Whom are we bombing in Syria and Iraq?
Why?
 
I believe it likely the tide of opinion will swing in Australia because we – not our leaders – are better than that.

http://wbttaus.org

What Can We Do Once We Lose Our Freedom?

We started gmail and we surrendered the final shred of privacy. We used the net and opened ourselves to every hacker, most of them those we elected. We read of the twin towers and were alarmed; we saw the beheadings and were rattled. Those we elected rattle us often and hard and by reflex and in all sincerity and – as in the case of asylum seekers – in the sincere anxiety that we might unelect them. Once thoroughly rattled we allowed our governments to suspend habeas corpus. We are each of us now, all citizens, all merely Mohammad Hanifs, awaiting the knock on the door of our terror police.

Terror has triumphed. As it usually does. Terror wins when we pay heed – as we need to; it wins when we panic – as we need not.

So what can we do once we lose our freedoms?

I saw an odd movie a score or more years ago in which an Orwellian change had occurred and citizens were forbidden to own books. Books were collected and burned. Publishers were taken away for re-education. The Good Book says: ‘Of making books there is no end.’ But this was an end.

A few resisted, silently abandoning the cities, coming together to meet in the forest. Here each escapee became a talking book. One became ‘War and Peace’, another recited ‘Animal Farm’. Those whose mental muscles were less hypertrophied recited ‘Ozymandias’, or ‘Waiting for the Barbarians’, or the Twenty-third Psalm. All these texts threatened the regime that murdered thought. All reciters risked death but inherited life.

Back here in my real life. I resolve to read poetry every day. I’ll rescue myself and succour others.

The Eve of the Eve of Yom Kippur

The house, emptied now of the insurrection that is a bunch of grandboys on school holidays, is quiet. These are the peaceful moments when the house exhales, the pulses slow and thought recovers.

Tonight is the night before the eve of Yom Kippur, the Jewish Day of Atonement, our Sorry Day. What am I sorry for? For what need I atone? Almost all my sins are those committed in words: I am sorry for the words shouted in anger at my grandrats, sorry for careless slights and unkind witticisms, sorry for speaking faster than my thinking.
And as this blog consists of words, I should search them.

I wrote (in How we Killed Leo) unkindly of Mister Scott Morrison. Elsewhere I have written uncharitably of Mr Shorten and Mr Abbott. All of these public people have private families who would feel wounded when writers such as I play the man instead of attacking the issue. I referred – wittily I felt – to our homegrown press baron as Murd. I should wash my mouth out. I am sorry for the hurt I have done those men and their families.

I remain sorry – and ashamed – that we Australians choose representatives who follow our baser instincts instead of those who might lead us and inspire our finer selves.

In the person of the successor in Sydney to Cardinal Pell, we might have found such a leader. On the morning after his accession the new archbishop spoke like one repentant for wrongs, transparent in confession, compassionate towards those hurt, and creative and courageous in his declared resolve to seek out his brother clerics in the Muslim community, ‘to find ways we can work together to heal our community’. This on the very morning we all read of the arrest of one Australian suspected of plotting to kidnap and behead another – any other – Australian.

A few weeks ago a Jewish democrat, tirelessly active in the struggle to improve our policies towards refugees, shared with me a bright new idea. “Howard,” he said, “Instead of attacking politicians I want to mobilise members and leaders of all of Australia’s faith communities to work together with government to create some softer policies that will be less cruel in their effects on those already here and kept in limbo.” Many, many are the Australians who wish our practices were not so harsh. Many are ashamed. Many have raised voices – as I have – in rancour. What I heard now was the echo of the quiet wisdom of Petro Georgiou, former Member for Kooyong, the man who spoke softly to a hard-faced Prime Minister and brought some humanity into policy.

As the prophet said, “Come, let us reason together.”

Riding Home to a Wardrobe Full of Shoes

2330 hours. Riding the pushbike home from the hospital for sick children on a Sunday night, racing dreamy trams through the Central Business District, through the drowsing city as it winds itself down from weekend revels. The streets drain visitors to their dormitory suburbs; those on foot, inner city dwellers, are mostly students, mostly Asian.

The bike affords a view at street level. On every city block there is one figure seen seated on the footpath, male, his back supported by a shopfront, before him a placard, his testament of poverty, of need. Before him an upturned cap solicits alms. Peering from the bike across the emptying asphalt, between unclad legs, I see the bearded face of the seated man, mute, impassive, staying put.

The unclad legs are of groups of Asian girls who wear spring frocks shorter than the precipice high heels dictated by fashion. The legs pass; the beard, the placard, the face remain. No alms fall into the money hat.

On the next block the same slow tableau.

Red lights arrest me at the third block. I can hear the girls’ soft laughter as they pass. The face of this man is not seen: his head slumped, he sleeps, sleeps on the cooling street, sleeps before the hat. No-one comes near.

The green light releases me from indecision. Riding now, racing trams once more, leaving behind me undischarged my impulse of munificence, I ride hard, ride towards my home where warmth, a shower await, where I have a wardrobe full of shoes. Those high heeled extravagances speak to my own blessed feet as they depress the pedals. How many are your shoes? I count them as I ride.

I count ten pairs of shoes in my warm home. I have only two feet. Ten pairs plus all the running shoes, those retired from marathons but still serviceable, and the new pair in lapis blue waiting for a runner whose running days are done.

Twenty eight shoes for my two feet.

We are two bearded men who write our testaments, two of us tired from fetching our daily bread. I ride to my home. Mon frere, mon semblable, sleeps already, on the street.

Beyond these city blocks lie the docks and the silent cold sea. Across the cold waters, homeless, locked from sight, from our hearing, locked away in distant islands of poverty are the thousands who will never, ever – on a government’s solemn vow – come into our comfortable home.

The Taxman Cometh

A letter from the taxman. I open it, urgent fingers fumbling. It’s a short letter on the official letterhead of the Deputy Commissioner. The Deputy Commish, as darkly powerful as Gina, as shapelessly feared as Rupert, as suddenly potent as Clive, has taken time to write me a letter.
The letter reads: “Returned herewith a document enclosed with your Bass payment.”

No ‘Dear Howard’, no salutation at all.

Above the name of the Deputy the letter is inked with a couple of initials preceded by the notation ’pp’.

What does the enclosure reveal of me to the Dep Commish? What does she now know about me from this item of my private correspondence?
I peer at the attached document. It is a cheque drawn on my bank account, signed by me, intended as a donation to an institution I like to support.

That institution has been accused of cultural pluralism. Rumours speak of a nasty Green streak running through it. It doesn’t hate Israel nearly enough, nor for that matter does it conflate Islam with Islamism.

With the new anti-mass-terror initiatives (which I wholeheartedly support. Honest. We really can’t let in all those RohyngianSriLankanTigerTamils), my support for the Institute will see me forfeit the presumption of innocence. And truly who can blame Mister Abbott-Shorten for trying to protect the country in all its nonasylumseeking (“a wonderful fabric”) diversity?

Once the terror police haul me in for questioning, they’ll shave my head and send me to the showers. There the CCTV cameras will home in on the (absent) foreskin. I won’t have a middleleg to stand on: circumcision will mark me as Aboriginal or as a Son of Abraham. Tantamount to rejecting Team Australia. Thank goodness ASIO will have all those extra millions to detect and arrest and question dodgy characters such as I; and laws to suppress any notice; and no need to charge me while holding me. Habeas Corpus has Habeat its day. About time.

I will flee the country. I will change my name, I will buy a dodgy passport; I’ll swim to New Zealand, claim asylum in the Ecuadoran Embassy.

Do they have the internet in Ecuador? If not you may never again find me on your screens.

Farewell, Shalom, Salaam.

When Must we Disobey the Law?

I have written previously of my colleague and friend Dr Paul Jarrett of Phoenix, Arizona. Paul is old, smart, a tolerant arch-conservative, highly principled. He has no time for those who break his country’s laws. The term he uses for such people is ‘scofflaws’, a bright word, new to my lexicon, pregnant with possibility.

We have scofflaws abroad in Australia. A month or two ago I read – and wrote – of the suicide death of the Tamil refugee Leo. He took his life, apparently terrified of deportation. Around that time, at a school in Adelaide, two star pupils were arrested, separated and flown abruptly under guard to a detention centre in Darwin. The two had been granted temporary refuge in Australia. Their status was now under active – and in the circumstances – ominous review. Stunned, the astonished school population, from classmates to teaching body soon responding with a public petition to end the boys’ detention.

Meanwhile around a dozen fellow Tamil refugee students at the same school took fright and took flight. They disappeared from the school and from the place where the authorities required them to stay.

The students broke the law.

Four weeks later the scholars remained at large despite attempts to find them. The South Australian Police, challenged to explain this failure of policing, expressed a Pilate uninterest: “As there is no report of a breach of South Australian law this is a matter for federal authorities.” Those authorities are piously named Department of Customs and Citizenship. Officials of the Department warn citizens not to aid, abet or harbour the scofflaws on pain of penalties including gaol.

I am a citizen, one of the warned.

The idea of scoffing at the law worries Paul, a thoughtful person. I always ponder Paul’s thoughts, reflecting as they do his ninety five years of living with eyes and brain open. Australia, like the USA, is a nation of laws. The laws constrain me and protect me. Scoffing at the law carries serious implications for our community.

Scoffing at laws is not new. Ned Kelly did it. Any of us who chooses to park illegally or to speed is guilty of disrespect towards that indispensible strut that supports society, which is our communal assent to be governed.

From time to time governments find laws inconvenient; the Howard government chafed at being constrained by the treaty granting rights of persecuted people to seek refuge on Australian soil. The government created a new law that excised parts of our country from Australia. In this highly imaginative act, the laws of our country removed parts of our country from the laws of our country.

Our legislators scoffed at our laws.

After the Nuremburg laws scoffed at the laws of Germany, certain citizens became non-citizens, subject to arrest, persecution and eventual extermination. Many of those former citizens took fright, took flight and sought shelter in the homes of their neighbours. Numerous German citizens aided, abetted and harboured those non-citizens. My people honour the memory of those scofflaws, whom we term ‘righteous gentiles’.

The words of the German pastor Martin Niemoller echo and echo again in memory:

First they came for the Socialists and I did not speak out – because I was not a Trade Unionist.

Then they came for the Jews and I did not speak out – because I am not a Jew.

Then they came for me – and there was non-one left to speak for me.

Niemoller spent the last seven years of Nazi rule in concentration camps.

Grateful that Abbott-Brandis Australia 2014 is so different from Hitler Germany, I wonder still how I will respond when a Tamil scofflaw knocks at my door?