A personal morality beyond inherited culture?

In one situation, the driver of a military tank seeks to avoid crushing the intrepid individual obstructing his path. He does this even as this individual repeatedly blocks the evasive moves attempted by him. The individual is unharmed.

In another place and time, a heavy vehicle is reported to have been run over the individual obstructing its path. The driver had allegedly been directed to destroy the home of this individual, as official policy. Should he have avoided harming the individual?

Was the difference in morality influenced by tribalism? In the first situation, the two persons shared a nationality. In the second, there was a significant difference in both ethnicity and religion between the two persons. Even if the second driver was influenced by a subconscious tribal prejudice, one which identified the defiant individual as ‘not one of us,’ should a sense of a shared humanity under Heaven claimed to be imparted by all the major religions have led to an ending which did not involve a dreadful death?

There are, of course, tribes and tribes. In those nations created by immigrants (the prominent ones being the USA, Canada, Australia, and New Zealand), political parties represent the tribes of primary relevance. Cultural tribes co-exist beneath this umbrella. In the rest of the world, it is cultural tribalism which guides, if not controls, societal conduct. A tribe can be defined as a people joined together by a common origin, a shared language, religion, and the cultural values and practices which have evolved over time.

Where the extended family reigns supreme, as in most parts of Asia – even modern Asia – tribal traditions will be upheld. Unlike the nuclear families of the Ultra-West, (the four principal nations mentioned above created by immigrants), the extended family is there to provide support to each individual. This support may be psychological or social or financial. Such support counter-balances the obligations which bind the individual to the collective. And it is the conglomeration of extended families which constitute the tribe.

And, as long as tribalism reigns supreme, with religion the main glue bonding its components, inter-tribal prejudice may manifest itself.

Against this background, the contrast identified in the opening sentences above raise a significant question: is there not a need for, and an expression of, a personal morality even when tribal prejudice prevails? The answer? That one needs a conscience beyond the imperatives of tribal prejudice and religious ignorance..

 

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Will dogma continue to smother compassion?

Has not the dogma of the religious sect supported by a minority (less than 25%) of Australia’s population prevented voluntary (repeat, voluntary) euthanasia, or physician-assisted merciful death?

Offer compassion to those suffering severe unalleviated pain, and for whom palliative care has been shown to be inadequate, and there will arise stern warnings about ‘killing.’ This is a favourite word for those whose religiosity (involving arbitrary definitions) over-rides all other considerations. This will be followed by a further warning about the ‘slippery slope,’ a concept denoting a downward-spiral of communal morality.

Ah, the certainty of it all. Commence with a definition of choice, and following pure logic, one can reach a conclusion to satisfy one’s bias.

The following letters to the Sydney Morning Herald should be read by those for whom theology has a right to bury compassion for fellow-humans.

“The proposed NSW Voluntary Assisted Dying Bill would establish the most tightly controlled regime of any of the 13 jurisdictions in the world that allow choice (‘Euthanasia poll: most doctors and nurses back bill on assisted death,’ June 25). The NSW bill is based on the Oregon model, operating for 25 years. It has strong support from the community and medical profession, and similar regimes have been adopted in five other US states, plus Washington, DC. Eligibility criteria are clearly and strictly defined, and there is no slippery slope. Opponents try to sow seeds of fear and doubt, but their claims are not supported by evidence. Out MPs must be guided by facts and not fear.” Dr. Sarah Edelman, President, Dying With Dignity, NSW

“Finally, palliative care doctors are breaking ranks to acknowledge they cannot alleviate all suffering and that voluntary assisted dying can be part of a continuum of medical care for the terminally ill. (‘Euthanasia poll: most doctors and nurses back bill on assisted death,’ June 25). In jurisdictions where assisted dying is legalised, it works hand-in-glove with palliative care. This is the model we want.” Penny Hackett, Willoughby.

Western democracy of the Australian kind allows our politicians to dance to a beat determined by their respective controllers. If politics allow, surely they will dance to the beat of their religious beliefs.

We will remain a backward nation for another generation or two.

When Mass had great weight (2)

“Do you realise that you are frightening the s..t out of your fellow Section Heads in the Branch?” asked my new boss. He too was a Roman, but was an outsider, recruited from a university. He nodded when I replied “You know my work.” He then asked “How is it then that you are frightening the s..t from my peer group? When I simply smiled, he said “Tell me “

This is my story. Out of the blue I received an invitation from the head of another department (a man I did not know) to transfer across, with a promise of promotion to the Senior Executive Service as Branch Head. A week after my arrival, the head of management asked me if I would consider a particular task. After examining the job, I agreed. To that, his strange reply was “Don’t be a bloody fool.” That was because I had only 10 weeks to implement necessary structural and operational changes, and to inform all overseas posts about the new policy.

My small team of 3, backed by 3 Division Heads, and assisted where necessary by 3 other agencies, did meet the normally impossible deadline which the Minister had set. The Departmental Head, having expressed his thanks, then asked me to accept the job of Chief Ethnic Affairs for the State of Victoria, based in Melbourne. The task was to implement a new policy of financially assisting the smaller immigrant communities in their settlement. The government would fund the employment of a social worker by each ethnic community. I was to investigate these communities.

My new small team of 3 immigrants made considerable progress, aided by my direct access to the Minister, and my ability to talk freely, on an ethnic to ethnic basis, with community workers and leaders. They liked that.

When the Departmental Head retired without promoting me, I returned home. The new Head, a returned Ambassador, told me that, instead of being promoted, I could head our London Office. Did that office need a Mister Fix-it? Or, was it a sop by a Laborite? I rejected that suggestion. Had I not proven myself – not once, but twice?

In the meantime, No.1 on the promotion list became Branch Head. I, as No.2, was ignored. A few ranked below me were sequentially promoted; and I had to work under them. With one exception, I experienced petty discrimination, and was moved frequently, with a new job each year. It was made clear, with not much subtlety, that I was not one of them. I suspected that I was expected to crack under persistent pressure.

Yet, I was untouchable, indestructible. The Chairman of the National Ethnic Affairs Advisory Council, Emeritus Prof. George Zubrzycki, had already commended me for the depth of my work and my speed of report. A few members of that Council, plus a few other ethnic community leaders in the relevant State, then supported my application for the position of Chairman of the Ethnic Community Council of South Australia and, later, of Western Australia. The pay was the same. For the record, parochialism prevailed in both States; and a new position of Deputy Chairman was then created in each State.

Ironically, because I had been sequentially responsible for all the migrant settlement (or integration) policies, I was able, after retirement, to write (with a prior prod from the spirit realm), about the great value of these policies. Emeritus Prof. George Zubrzycki was a leading supporter of the first 2 of my books. He died soon after. He had also written to me to say that he agreed with all that I had written in ‘Destiny Will Out’ – my first book – except on voluntary euthanasia. No devout Roman Catholic could support that policy of compassion.

In areas of social policy, Mass (even with limited attendance) has strong gravitational pull in Australia. Papal Bull rules! Just look at the controllers in federal Parliament.

Protecting national borders and ethos

Modern Australia was founded by immigrants, and developed by immigrants.  Under the sway of capitalism – that the economy must grow for ever – governments tend to favour a rising rate of immigration.  This policy is the preferred substitute for a long-term development plan, or even a population policy.  Awaiting for God’s Will may explain this approach.

However, refugees and asylum seekers either cannot afford to wait, or chose not to wait, for God’s Will.  Of course, there are genuine refugees and ‘wannabe’ refugees.  The majority of the latter are most likely to be economic migrants who, in all probability, would not pass our normal selection process. – which has worked well.

Today, asylum seeking is probably the biggest entry racket, aided by some Aussies who seem to believe that the Australian taxpayer is required to benefit every claimant for refugee status.  This is in contrast to tradition where the migrant is expected to benefit Australia.  Even border control now awaits God’s Will, since neither side of politics has any policy worthy of note.  In the meantime, what are the issues involved?

To begin with, national borders remain relevant, notwithstanding that national sovereignty has been substantially fractured by the role of the UN, its conventions, and coalitions of saviours (whether or not operating with UN approval) engaged in the War on Terror.

Migrant entry, normally through some form of screening, is intended to benefit the receiving nation.  The post-second world war policy of seeking immigrants commenced with entrants from Britain.  It was extended sequentially to Europe, the Levant, East Asia, then other Asia, and finally became truly global.  Australia’s immigration program is now somewhat substantial.  This sequence of geographical sources reflected the gradation of acceptance from white skin colour to all other colours, and thereby to all cultures, as enabled gradually  by a growing public tolerance.

Family reunion, introduced only a few decades ago when sought by settlers from the Mediterranean, was intended to keep the sponsoring immigrant happy.  Because of continental Europe’s rapid economic development, few family members in the Mediterranean region could be persuaded by family in Australia to use the new program.  Instead, the early beneficiaries were the British;  later the East Asians.  Even if entry is restricted to nuclear family members, there may be little increase in the productive capacity of the nation.  All immigration has cost-offsets;  family reunion can represent a substantial cost.

Refugee entry is also selectiveAs with immigrants, refugees had to be seen to be able to fit into the national ethos.  For instance, rural people were not wanted.  Both categories represent front door entry.

The initial post-war batch of refugees (these were, in the main, real refugees) were Europeans displaced by the war.  I studied and, later, worked with some.  The first girl to befriend me in Australia had come out of a Nazi concentration camp.  A year later, I went out for a while with a lass who had a number etched on her arm, and got to know her family.  A country which had decided to collect immigrants had to take some of the displaced persons.  Australia did very well by taking its share.

The ones I met were middle-class, educated, skilled.  For a few years, in the 1960s, my wife and I entertained one of these, an elderly man.  He had, he said, 2 doctorates, but worked as a clerk in my agency.  I believe that he too was Jewish.  My Holocaust-survivor friends and I never discussed their experiences;  I felt very sorry for them.  My life under the Japanese could not have compared with their plight.  Yet, there was one exception.  In 1948, a Polish ex-serviceman and I talked deep into the night on a few occasions about his experiences as a resistance fighter.  I saw some of the false documents he had used.  Later, I also got to meet a few Czech and Hungarian refugees who had fled the Soviet invasion of their countries in 1956 and 1968 respectively.

(Comment: My work with the then Department of Immigration & Ethnic Affairs for nearly a decade was on all aspects of migrant integration. But I had considerable personal contact with refugees and immigrants before that. We foreigners were attracted to one another. The Europeans had respect for Asian cultures, and were colour-blind (including the women).

Careful selection by officials ensured that all entrants were interested in, and capable of, successful settlement. The record shows the success of this policy; the second generation had     reportedly done better in life than the offspring of the host people. I could believe that.

What I refer to as side door and back door entry policy subsequently changed that.)      

 

Sai Baba quotes

All action results from thought, so it is thoughts that matter.
You must be a lotus, unfolding its petals when the sun rises in the sky, unaffected by the slush where it is born or even the water which sustains it!
What matters is to live in the present, live now, for every moment is now. It is your thoughts and acts of the moment that create your future. The outline of your future path already exists, for you created its pattern by your past.

Look out into the universe and contemplate the glory of God. Observe the stars, millions of them, twinkling in the night sky, all with a message of unity, part of the very nature of God.
Let love flow so that it cleanses the world. Then man can live in peace, instead of the state of turmoil he has created through his past ways of life, with all those material interests and earthly ambitions.
Man is lost and is wandering in a jungle where real values have no meaning. Real values can have meaning to man only when he steps on to the spiritual path, a path where negative emotions have no use.
(From BrainyQuote)

 

 

 

 

 

 

Jesus Christ quotes

For what shall it profit a man, if he gain the whole world, and suffer the loss of his soul?
But I say to you, Love your enemies and pray for those who persecute you, so that you may be sons of your Father who is in heaven; for he makes his sun rise on the evil and on the good, and sends rain on the just and on the unjust.
Let the one among you who is without sin be the first to cast a stone.
Blessed are the merciful, for they will be shown mercy.
All the commandments: You shall not commit adultery, you shall not kill, you shall not steal, you shall not covet, and so on, are summed up in this single command: You must love your neighbour as yourself.
Give to everyone who begs from you; and of him who takes away your goods do not ask them again. And as you wish that men would do to you, do so to them.
 

(From BrainyQuote)

 

 

 

 

 

 

 

 

White Australian attitudes towards Aborigines

The attitude of Australian whites to their indigene is bifurcated. There are, firstly, the lamp lighters and flag bearers. These are the humanitarians. Colonial values do not cloud their perceptions. They look forward, not to the past. They support reconciliation (a more accurate word might be conciliation) and efforts to have the viability of, and the respect shown to, the Aboriginal people raised to that of the rest of the Australian people. These include the honest people who recognise thefirst nation’ status of the indigene. They seek to have fellow non-indigenous Australians become more aware of the history, cultural values and traditions, art, environmental wisdom, and spirituality of the Aborigines.

Then, there is that majority (a large number of whom have told me about their feelings), with their soul-destroying perceptions of the indigene. This is a grab-bag filled with an interesting assortment of human failings. First, there are the greedy and the rapacious, who may be the cultural descendants of some of the founding fathers, and their protectors in government. Then there are the intellectually-deprived, with their retinal after-image of the white coloniser’s cultural and racial superiority. These are followed by the emotionally damaged fear-filled, lacking the confidence to relate to those not like themselves.  Those afflicted with subconscious guilt about the terrible things done to the inoffensive indigene by their predecessors, not all of whom were linked to them genetically, are also found in this grab-bag. One can sympathise with these. … …

Refusing to accept that the indigenes got the rough end of the pineapple collectively, whilst their women were collaterally used freely to create a new creole people, some modern moral purists argue that the major cause of the initial near-extinction of the indigene was not slaughter but disease. One of these iconoclasts even claimed that it was the Chinese and other Asians who had brought the deadly diseases to Australia. How many Chinese did Cortez take with him into America?

Another defender of ethnic cleansing claimed that the Aborigines should thank God that they were “displaced by Christian people”. On the contrary, I think that the Indians and Chinese might have treated the indigenes better. Their historical record, from the Arabian Sea to the Gulf of Tonkin, down to Bali, suggests that.  … …

The same sort of negative attitudes surfaced when the report on the ‘stolen generations’ was released, except that the counter-attack was strangely bitter. The authors of the report, their motives, methodology, definitions, and findings were all attacked, but only by a noisy handful. The semanticists, pretending to be fair, focussed on the meaning of ‘stolen’ and the scope of the word ‘generation’. The other critics, seemingly less erudite, simply went ballistic, with all manner of quaint arguments. Yet, no one could deny, that many, many, lighter-skinned children were removed from their mothers (pounded may be a more appropriate term in some cases) in ways which were both immoral and illegal. … …

The claimed motivation for removing the children seemed to be multi-faceted. The need to save them from a terrible future amidst the dust of the cattle stations was one claim. A related caring claim was that, as part-whites, they could be assimilated through separation from their mothers and the rest of their people. If these motives were genuine, how did those in authority see the rights of the mothers and their communities? Since the children were to become no more than servants, what did assimilation offer them?

In the event, what does this policy say about the morality of those involved?  A more honest motive was to ‘to fuck them white’, in order to avoid a biological throwback to their indigenous heritage. Preventing the allegedly ‘quick-breeding half-caste’ from contributing to the growth of the creole community seems a more honest motive. As the Aborigine was then seen to be an early version of the Caucasian stock, there were thus hopes of breeding out the black peoples as a whole. But was there any intention to have white families adopt these poor kids, as claimed by a friend of mine?  What were the odds of white families even considering such adoptions?  I am inclined to believe that some did.

(These are extracts from my book ‘Hidden Footprints of Unity’ published in 2005. Regrettably, Aborigines lacking that attractive tan colour are alleged by some as not being Aboriginal. So, colour remains a determinant of culture and heritage in the eyes of those who want Aborigines to assimilate; yet imported ethnic peoples are able to integrate, with their cultural values intact, into the nation. Why is there so much prejudice?)