"All the World's a Stage We Pass Through" R. Ayana

Showing posts with label first nations. Show all posts
Showing posts with label first nations. Show all posts

Friday, 2 December 2016

Australia’s Centuries-Long Genocide Against Aboriginal People


Australia’s Centuries-Long Genocide Against Aboriginal People  

Aborigine Genocide James Cook
Wikimedia Commons

 

By Richard Stockton


For nearly two centuries, Australia pursued deliberate policies of extermination against the native people that have left scars visible to this day.


Writing about the two months he spent in Australia during the around-the-world voyage of the HMS Beagle, Charles Darwin recollected this about what he saw there:

Wherever the European has trod, death seems to pursue the aboriginal. We may look to the wide extent of the Americas, Polynesia, the Cape of Good Hope, and Australia, and we find the same result…

Darwin happened to visit Australia at a bad time. During his 1836 stay, all of the indigenous people of Australia, Tasmania, and New Zealand were in the midst of a catastrophic population crash from which the region has yet to recover. In some cases, such as that of the native Tasmanians, no recovery is possible because they’re all dead.

The immediate causes of this mass death varied. Deliberate killing of native people by Europeans greatly contributed to the decline, as did the spread of measles and smallpox.

Between disease, war, starvation, and conscious policies of kidnapping and re-education of native children, the Australian region’s indigenous population declined from well over a million in 1788 to just a few thousand by the early 20th century.


First Contact, First Casualties


The first humans we know of arrived in Australia between 40,000 and 60,000 years ago. That is an immense amount of time – at the upper end, it’s ten times longer than we’ve been farming wheat – and we know next to nothing about the bulk of it. Early Australians were preliterate, so they never wrote anything down, and their cave art is cryptic.

We do know that the land they traveled to was extremely harsh. Highly unpredictable seasons have always made Australia hard to live in, and during the last ice age huge carnivorous reptiles, including a monitor lizard the size of a crocodile, inhabited the continent. Giant man-eating eagles flew overhead, venomous spiders scurried underfoot, and clever humans took the wilderness head on and won.

By the time British explorer James Cook’s expedition reached Australia in 1788, over a million people – virtually all descendants of those first pioneers – lived in almost complete isolation, just as their ancestors had for a thousand generations.

The consequences of breaking this airlock were immediate and devastating.

In 1789, an outbreak of smallpox nearly wiped out the indigenous people living in what is now Sydney. The contagion spread outward from there and destroyed whole bands of Aborigines, many of whom had never seen a European.

Other diseases followed; in turn, the native population was decimated by measles, typhus, cholera, and even the common cold, which had never existed in Australia before the first Europeans came along and started sneezing on things.

Without an ancestral history of coping with these pathogens, and with only traditional medicine to treat the sick, the indigenous Australians could only stand by and watch as plagues consumed their people.


The Press for Land

Aborigine Genocide Australian Farmland
Wikimedia Commons Farmland near Bruce Rock in the Western Australian wheat belt.


With the first large tracts of land cleared by disease, the London-based planners thought Australia seemed like an easy spot to colonize. A few years after the First Fleet dropped anchor, Britain established a penal colony at Botany Bay and started shipping convicts to farm the land there.

Australia’s soil is deceptively fertile; the first farms sprouted bumper crops right away and kept on producing good harvests for years. Unlike European or American soil, however, Australia’s farmland is only rich because it had tens of thousands of years to stockpile nutrients.

The land’s geological stability means there’s very little upheaval in Australia, so very few fresh nutrients get deposited in the dirt to support long-term agriculture. The bounteous harvests of the first years, therefore, were effectively gotten by mining the soil of non-renewable resources.

When the first farms gave out, and when colonists first introduced sheep to graze the wild grasses, it became necessary to spread out and cultivate new land.

As it happens, the children of those who survived the first epidemics occupied the land. Because they had a low population density – partly because of their hunter-gatherer lifestyle, and partly because of the plagues – none of these Stone Age nomads were in a position to resist settlers and ranchers with horses, guns, and British soldiers for backup.

As such, countless Aborigines fled land that their ancestors may have inhabited for thousands of years, and colonists simply shot numberless tens of thousands others to keep them from hunting sheep or stealing crops.

No one knows how many Australian natives died in this way. While the Aborigines had no way to keep records of the killing, the Europeans seem not to have bothered: Shooting an “abo” became so routine that accurate records are impossible to come by, but the death toll must have been immense as vast new tracts of land opened up to replace exhausted soil every few harvest cycles.


Hunting for Sport

Aborigine Genocide Creek Massacre
Wikimedia Commons


In some ways, differing understandings of property can help explain the ranchers’ slaughtering of natives. Colonists complained about traditional hunters poaching sheep that didn’t “belong” to them, and often had other property taken by natives who didn’t grow up with the same ideas about property rights that the English-speaking whites took for granted.

These losses cost the ranchers and farmers dearly and impaired the new colony’s growth, so the authorities eventually decided to let one problem solve another in perhaps the most grotesque way possible: bounty hunting.

In 1833, the Noongar tribe from south of modern-day Perth rose in a minor revolt. They mostly limited their resistance to spearing sheep, which did not amuse the territorial government.

The government placed a £30 bounty on a tribal elder named Yagan, whom settler William Keates eventually ran to the ground. Soon enough, Yagan’s pickled head made its way to London as a curiosity, where it remained until 1997.

This bounty method turned out to be popular and effective. In the early 1830s, governments across the colony offered bounties of £5 per aboriginal adult and £2 per child. By the middle of the decade, it was open season on the native people.

In a single action in 1832, over 5,000 whites formed a human chain in Van Diemen’s Land and drove through the bush as if they were a hunting party. Colonists forced Aborigines who escaped the drive to Flinders Island, where scarcity and disease nearly drove them extinct.


The Lost Generations

 

Aborigine Genocide Bungalow School
National Unity Government


This carnage eventually got to be a bit much for the British government, which had undergone a radical shift with the incoming Whig Party. These reformers got elected on a platform of abolishing slavery and limiting various other outrages in the colonies, as well as enacting major reforms at home. The new climate opposed open-air murder, and London started putting pressure on Australia to rein things in a bit.

In response, the Australian government actually charged a handful of whites with murder in the 1838 Stockman Case, which the Crown instigated after a dozen stock ranchers staged an unprovoked attack on a nearby camp of Aborigines. This marked the first time the state had formally charged whites for killing natives, and the whole colony watched to see how it would turn out.

When the court found the men guilty – and worse, sentenced some to hang – the settler population across Australia unfurled in outrage. Many protested and sent letters repudiating the decision, but they didn’t save the condemned men.

Still, the event marked a sea change in the way colonists treated native people. Going forward, the destruction of the native way of life would be far more appropriate for the papers back home — like assimilation.

The Crown government came up with a series of reforms aimed at civilizing the Aborigines. In the past, the native people could come and go as they liked, though at the risk of being shot on sight if they stepped out of line.

Under the new order, from about 1838 onward, they held a legal status akin to children. The Crown established a royal office for Aboriginal affairs, which assigned each group to a specific geographic area and issued permits for travel.

Commissions would approve marriages, along with job assignments and housing arrangements. The government assigned England-trained missionaries to each group to Christianize them. Likewise, colonial governments would routinely remove Aboriginal children from their parents and force them into schools to learn English, with severe punishments for speaking native languages.

The children had to dress, eat, live, and work like white children, which a regimen of physical punishment enforced. On top of the official abuse, the consequence-free environment of these schools invited rampant physical and sexual abuse that went almost totally unnoticed and unaddressed for decades.

By 1920, the children forced into these schools had become known as the “Stolen Generations.”

Much of the culture was lost as well. In 1905, for example, Fanny Cochrane Smith, the last full-blooded native Tasmanian and descendant of a group that had been isolated even from other Aborigines for 10,000 years, died shortly after pressing a wax cylinder of traditional songs. It is the only audio recording of the Tasmanian language in existence.


The Modern Legacy

Aborigine Genocide Modern Kids
Flickr


It goes without saying that populations don’t just bounce back from a century like this, and Australian policy throughout the 20th century didn’t help. The official policy of treating Aborigines like children in the custody of various appointed bureaucrats changed only very slowly, and it hasn’t completely ended even today.

For one, the first version of the Australian constitution excluded Aboriginal people from representation in government, as well as specifically depriving them of the vote. And in a country where it’s against the law to not vote, the government only granted Australians of Aboriginal descent suffrage in 1962, though they remained non-citizens regulated by the Flora and Fauna Act until 1967.

In the 1970s, the governments in Canberra and London made a few largely symbolic gestures to try to put things right, largely by returning the preserved remains of murdered Aborigines who had been put on display in museums and allowing traditional burials for them.

The de facto apartheid state gradually eased until full civil and legal equality was granted in every state, though not without a lot of strenuous objections in Queensland, which has a very high population of native people.

Today, things in Australia continue to move forward, but are still far from fair. Aboriginal artifacts and possessions continue to legally belong to the Crown, and deceased natives’ property still goes into receivership rather than being inherited by the next of kin, though in 2012 the Australian government admitted it was “considering” changing this law.

With a virtually annihilated culture and history, and with extremely tenuous property and voting rights, Aboriginal communities are rife with alcoholism and drug abuse, as well as all of the vices and afflictions common to impoverished ghettos around the world.

Fixing the problems that still kill thousands of aborigines a year does seem to be on the Australian authorities’ agenda, even if only on a “considering it” basis, but progress is slow and prone to reversal.

It is possible that the descendants of Australia’s first people, after 60,000 years of isolation ended with 200 years of deliberate genocide, will continue picking up the pieces for centuries to come.


Australia Genocide Aborigine
Wikimedia Commons







The Secret Country - First Australians Fight Back 
(52:55)

For more information about Australian aboriginal people see http://nexusilluminati.blogspot.com/search/label/australian%20aborigines
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Wednesday, 9 November 2016

Nature as a Sentient Being


Nature as a Sentient Being
What if nature, like corporations, had the rights and protections of a person?

Mammon or Millennial Eden at the Birthplace of the Australian Nation by R. Ayana



"Mammon or Millennial Eden" - Graven at the Birthplace of the Australian Nation 
image by R. Ayana

by Chip Colwell



In recent years, the U.S. Supreme Court has solidified the concept of corporate personhood. Following rulings in such cases as Hobby Lobby and Citizens United, U.S. law has established that companies are, like people, entitled to certain rights and protections.

But that’s not the only instance of extending legal rights to nonhuman entities. New Zealand took a radically different approach in 2014 with the Te Urewera Act which granted an 821-square-mile forest the legal status of a person. The forest is sacred to the TÅ«hoe people, an indigenous group of the Maori. For them Te Urewera is an ancient and ancestral homeland that breathes life into their culture. The forest is also a living ancestor. The Te Urewera Act concludes that “Te Urewera has an identity in and of itself,” and thus must be its own entity with “all the rights, powers, duties, and liabilities of a legal person.” Te Urewera holds title to itself.

Although this legal approach is unique to New Zealand, the underlying reason for it is not. Over the last 15 years I have documented similar cultural expressions by Native Americans about their traditional, sacred places. As an anthropologist, this research has often pushed me to search for an answer to the profound question: What does it mean for nature to be a person?


The forest around Lake Waikaremoana in New Zealand has been given legal status of a person because of its cultural significance. Paul Nelhams/flickr, CC BY-SA

 
The snow-capped mountain


A majestic mountain sits not far northwest of Albuquerque, New Mexico. Like a low triangle, with long gentle slopes, Mount Taylor is clothed in rich forests that appear a velvety charcoal-blue from the distance. Its bald summit, more than 11,000 feet high, is often blanketed in snow – a reminder of the blessing of water, when seen from the blazing desert below.

The Zuni tribe lives about 40 miles west of Mount Taylor. In 2012, I worked with a team to interview 24 tribal members about the values they hold for Dewankwin K’yaba:chu Yalanne (“In the East Snow-capped Mountain”), as Mount Taylor is called in the Zuni language. We were told that their most ancient ancestors began an epic migration in the Grand Canyon.


Mount Taylor in New Mexico, a sacred site to the Zuni who believe it is a living being. Chip Colwell, Author provided


Over millennia they migrated across the Southwest, with important medicine societies and clans living around Mount Taylor. After settling in their current pueblo homes, Zunis returned to this sacred mountain to hunt animals like deer and bear, harvest wild plants like acorns and cattails, and gather minerals used in sacrosanct rituals that keep the universe in order. Across the generations Dewankwin Kyaba:chu Yalanne has come to shape Zuni history, life, and identity no less than the Vatican has for Catholics.

But unlike holy places in the Western world, Zunis believe Mount Taylor is a living being. Zuni elders told me that the mountain was created within the Earth’s womb. As a mountain formed by volcanic activity, it has always grown and aged. The mountain can give life as people do. The mountain’s snow melts in spring and nourishes plants and wildlife for miles. Water is the mountain’s blood; buried minerals are the mountain’s meat. Because it lives, deep below is its beating heart. Zunis consider Mount Taylor to be their kin.

There is a stereotype that Native American peoples have a singular connection to nature. And yet in my experience, they do see the world in a fundamentally different way from most people I know. Whether it is mountains, rivers, rocks, animals, plants, stars or weather, they see the natural world as living and breathing, deeply relational, even at times all-knowing and transcendent.

In my work with Arizona’s Hopi tribe, I have traveled with cultural leaders to study sacred places. They often stop to listen to the wind, or search the sky for an eagle, or smile when it begins to rain, which they believe is a blessing the ancestors bestow upon them.

During one project with the Hopi tribe, we came across a rattlesnake coiled near an ancient fallen pueblo. “Long ago, one of them ancestors lived here and turned into a rattlesnake,” the elder Raleigh H. Puhuyaoma Sr. shared with me, pointing to the nearby archaeological site. “It’s now protecting the place.” The elders left an offering of corn meal to the snake. An elder later told me that it soon rained on his cornfield, a result from this spiritual exchange.


Violent disputes


Understanding these cultural worldviews matters greatly in discussions over protecting places in nature. The American West has a long history of battles over the control of land. We’ve seen this recently from the Bundy family’s takeover of the federal wildlife refuge in Oregon to the current fight over turning Bears Ears – 1.9 million acres of wilderness – into a national monument in Utah.

Yet often these battles are less about the struggle between private and public interests, and more about basic questions of nature’s purpose. Do wild places have intrinsic worth? Or is the land a mere tool for human uses?


A Hopi elder making an offering to a snake to protect a sacred space. Chip Colwell, Author provided


Much of my research has involved documenting sacred places because they are being threatened by development projects on public land. The Zuni’s sacred Mount Taylor, much of it managed by the U.S. National Forest Service, has been extensively mined for uranium, and is the cause of violent disputes over whether it should be developed or protected.

Even though the U.S. does not legally recognize natural places as people, some legal protections exist for sacred places. Under the National Historic Preservation Act, for example, the U.S. government must take into consideration the potential impacts of certain development projects on “traditional cultural properties.”

This and other federal heritage laws, however, provide tribes a small voice in the process, little power, and rarely lead to preservation. More to the point, these laws reduce what tribes see as living places to “properties,” obscuring their inherent spiritual value.

In New Zealand, the Te Urewera Act offers a higher level of protection, empowering a board to be the land’s guardian. The Te Urewera Act, though, does not remove its connection to humans. With a permit, people can hunt, fish, farm and more. The public still has access to the forest. One section of the law even allows Te Urewera to be mined.

Te Urewera teaches us that acknowledging cultural views of places as living does not mean ending the relationship between humans and nature, but reordering it – recognizing nature’s intrinsic worth and respecting indigenous philosophies.

In the U.S. and elsewhere, I believe we can do better to align our legal system with the cultural expressions of the people it serves. For instance, the U.S. Congress could amend the NHPA or the American Indian Religious Freedom Act to acknowledge the deep cultural connection between tribes and natural places, and afford better protections for sacred landscapes like New Mexico’s Mount Taylor.

Until then, it says much about us when companies are considered people before nature is.



   
Chip Colwell - Lecturer on Anthropology, University of Colorado Denver
Chip Colwell does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond the academic appointment above.



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