When Mass had great weight (Part 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.

What of institutional religion?

What place is there for the major religions (within the posited framework of an autonomous nested mesh of destinies ranging from the personal to multiple collectives)?

Divested of the detritus of dogma deliberately designed to distinguish each sect or faith from the others, and then to enable a claim of an unwarranted theological superiority, and thereby an exclusive path to heaven, two core beliefs are shared by these religions, except Buddhism. First is a claim of a creator god. The second is that, since humans are the products of this creation, we are bonded to one another.

What a wonderful concept. It is a great pity that it seems to apply only within the boundaries of each religious sect. The others are outsiders, heretics, heathens, etc. and are therefore not going to be ‘saved.’ Thus, in the name of their god, each priesthood is likely to display or even preach prejudice towards those not under its control or influence.

There will, of course, be great exceptions – priests within each religion who are truly ecumenical (accepting related sects within their religion as non-competitive), or who are freethinkers in their tolerance, even accepting other religions as comparable paths to the one God of mankind. I have enjoyed conversing with some of these enlightened exceptions.

What of those who quite impertinently suggested that my soul would remain doomed if I did not convert to their sect? My riposte to such soul gatherers is as follows: ‘When you ascend to the Celestial Abode of the Heavenly Father, you will find yourself shaking hands with Caluthumpians and members of all the other religions.’ Regrettably, some ‘wannabe’ saviours seemed discomfited by such a vision; I have watched a few dash down the road with displeasure after receiving my good news! I wonder how the atheists react on entry to this Abode.

Is it not true that institutional religion has pitted followers of one religion against another, and sect against sect within many religions, butchering fellow humans and defiling them in every way in the name of their faith? Under the pap propagated by their spin-doctors, it is carnivore-eat-carnivore, that is, dog-eat-dog! This situation continues.

The true measure of the quality of a civilisation is the way the least viable of the people are treated. This criterion, in my view, also applies to religions. On this test, the major religions, if not all of them, fail. The life chances, the quality of life, of those at the bottom of the socio-economic pile are generally ignored by their co-religionists in power, in government. It is a great pity that it was the communist nations which provided some uplift to their peasants, lifting them from their squalor. Our only hope is the secular nation, which subordinates saving the soul to filling an empty belly.

Would it not be wonderful if individual humans were able to seek succour from their god or spirits or whatever, without being caught up within an institutional religion with all its divisive binding rules, regulations and practices, as well as its priesthood; that is, without an intermediary? This is not to deny that there are many who derive some peace of mind through their priests. From observation, the two main groups in Australia are the elderly and the newly converted (mainly East Asians). This peace of mind, if associated with sectarian prejudice, may not however be the best ticket for entry to Heaven.

Yet, the real need by the majority of humans to have some hope of alleviating their suffering as they strive merely to exist, to survive, to protect their families (especially their young), cannot be denied. However, how could they accept that their prayers, their entreaties, are in vain; and that they need to work through their personal destinies in each life? Do not the alleged interventions by some kind god, or the claimed miracles brought about by saints, offer (blind) hope? Should the purveyors of this hope, the middlemen, most of whom live well and in security, therefore be tolerated? If so, at what price?

Yet, I will make it clear that I am not denigrating the kindness of most of those I refer to as middlemen. I continue to deal with them. They are worthy of respect. They have chosen to help their church-attending flocks as best they can, but within the closed framework of their dogma, and the well-trodden paths of tradition.

(The above are extracts from my book ‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society.’)

 

An octogenarian’s thoughts about religion (Part 3)

Regrettably, there is a core component of religions which can be, and often is, divisive; when there is no reason for it to be so.

Religious beliefs can arise spontaneously in very widely separated regions of the globe. Some of the beliefs evolve into belief systems, aided by the thinkers within each faith community. Some of these thinkers may have been influenced by the traders and travellers with whom they have come into contact. By and large, relevant perceptions and knowledge are transferred between communities by a slow process of cultural diffusion.

It is unexceptional for the priests and other leaders of a religious community to seek to bond more closely their followers through some explanatory claims they have conceived about origins, links with the numinous, and so on. Separated by geographical space, each religious community can go about its business without interference; theological differences with other religious communities do no harm when religious communities are not close to one another.

However, aggression through war and colonialism against other people seem to have engendered a need to denigrate the religious (as well as other cultural features) of those conquered. Aggressive priesthoods and ambitious royalty have also seemingly added fuel to unwarranted religious wars throughout history.

When will those responsible learn that their ambitions or folly mean nothing after their Earthly demise?

The following extract from my first memoir ‘Destiny Will Out’ (Chapter 16) is, I believe, pertinent.

“ All religions have an explanatory component too – which offers us, with varying degrees of clarity, a story about man’s relationship with his Creator, his place in the universe, and the way the universe is (and was and will be). It is in this area that wars between men usually commence. It is in this area that men who seek to rule as much of mankind as possible claim the superiority of their faith – by means contrary to the ethical teachings of their own faith.

Expediency is just, killing in the name of Christ, butchery in the name of Buddha, massacre in the name of Mohammed, horror upon horror in the name of Hinduism, are also just, allegedly to gain favour with God. A God of Love supposedly condones, if he does not want, the slaughter of his Creation by self-chosen preachers of God’s Love. I fear an anthropomorphic God.

We are a blood-thirsty, power-hungry species of animal left to find ourselves by a Creator who merely set up the mechanism and let the details evolve. We cannot blame God for what happens, or what we do. Neither can we justify our actions by blaming God.”

An octogenarian’s thoughts about religion (Part 2)

In Part 1, I made the following claims: That the major religions are equal in their potential; that the Hindu faith is more attractive for me because it is most comprehensive (because it offers a view of mankind’s place in the Cosmos, as well as a cosmology involving cycles of existence each of 3.11 trillion years); and that, and while our prayers may take diverse forms, we all pray for the same reasons.

I now highlight yet another, and most significant, feature of religions. The following extract is from Chapter 16 of ‘Destiny Will Out’, my first memoir.

“All religions guide us in our relationships with fellow humans. This ethical component draws upon a belief in a Creator (and this was not denied by the Buddha) and, as we are all bound to the Creator, we are bonded to one another. In intent, then, the ethical component of all religions of faiths is the same. Those religionists who argue to the contrary may well be placing themselves and their powers over us; I distrust the integrity of such people. This is not to deny the equivalence of the humanist perspective to the core ethics of the spiritually religious.”

Ignoring the reality that the ethical imperative is ignored by greedy individuals, as well as by those who are politically driven (possibly implying that their claimed religious faith is a facade), without an ethical code shared by those of us who believe that we are co-created by God, we may be compared with lesser members of the kingdom of fauna, the animal kingdom.

 

An octogenarian’s thoughts about religion (Part 1)

“When I fell out of the boat taking me to a career and lost my family, my self-respect, and faith in my abilities, I gave away my god (and everybody else’s). Struggling in rough and strange waters, I had time to think.

The first non-textbook I read when I settled down to academic study, strangely enough, was about Abraham (a nostalgic look at a past-life period?). Reading laterally, I then covered the belief systems of some early societies. I read about the nature of religious belief, and about the major religions. I came across a simple and very useful framework for examining religions, which I used some years later when I was on a school board.

When I came to enjoy the bliss of my own family, I recovered my faith in a Creator – logic (yes, logic) took me to this position. Reflecting (perhaps) the experiences of my formative years (and what I was taught) and drawing upon my reading, I realised that all faiths are beneficial and equal; one would have to be brainwashed or an egomaniac to claim that one faith was somehow superior to the others.

While I continue to hold this view, I prefer the Hindu philosophy because it is more comprehensive in its explanatory scope and yet, at its core, quite simple. It took me many years to reach this position.

All religions offer a devotional component. We all pray, in different ways, but for the same reasons. Some of us are a little bit more selfish at times than others. The forms of prayer vary, but their intent is the same. Is one form better, more effective, or better liked than God? If you do not like the way I pray, you probably do not like the way I look.”

(The above is an extract from my first memoir ‘Destiny Will Out’ Chapter 16)

An Asian-Australian reviews post-war Australia

In this whitish outpost of the West, set in coloured waters, and surrounded by worrisome foreign faiths, myth meets reality in challenging ways. Myth – Australia is a Middle Power. Reality – Australia is a satrapy of the USA. It rushes behind its hoped-for protector into wars which have no bearing on its existence.

An octogenarian Asian-Australian author (Raja Arasa Ratnam) would like to see his adopted nation (of which he is strangely proud) become the next state of the USA. Why? Australia would become less welfare-oriented and more enterprise-driven; it would enjoy the military protection it seeks (while not having to pay for its armoury); it can strut the world stage without being uncertain about the way it might be viewed by its major export customers; and less subservient to foreign investors (the nation will not survive without an on-going inflow of foreign capital); and it will become a republic which elects its presidents directly (a majority preference).

Myth – Australia is multicultural, with more languages and ethnicities within its borders than any other nation; and it upholds human rights. Reality – the ‘ethnics’ being broadly spread throughout its electorates, the nation is well-controlled by Anglo-Celts. Its social policies are dominated by the values of the Vatican. Voluntary euthanasia is anathema; a legislated charter of human rights is opposed by those ‘of the faith’; and race discrimination legislation offers (sort of) protection against being offended, even by spoken words!

‘Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society’ (published 2012) presents a rear-vision mirror assessment of Australia after the author’s highly interactive and contributory life of more than 6 decades in his adopted nation. It was only after a professor of history and politics had written (in summary) “There is wisdom here” that the author decided to publish this book. It was then recommended by the US Review of Books.

The book covers a range of issues: religion; the Cosmos; professional ethnics and multiculturalism; migrants, refugees and unlawful arrivals, viz. asylum seekers; racism and tribalism; national identity; governance; family and society; empires – gone and going; subservience (of the political class vs. the stand-tall workers); and biculturalism. It is hard-hitting but fair. The analysis is deep, the commentary incisive.

The author is a communitarian small-l liberal (thereby a political orphan). He has an extensive record of contribution to civil society: national president of Australian Rostrum (akin to Toastmasters); foundation chairman of a school board (when he wrote an accepted outline of a program for teaching primary school children about religion – no indoctrination); founder of a public speaking competition for primary school children in the national capital and surrounding townships; chairman of a union committee which established merit protection procedures in the federal public service (receiving a Meritorious Service Award); co-founder of a national public speaking competition for secondary school students; and an appointed member of the health advisory committee in his shire. There were sundry other contributions. His activities led to him being a luncheon guest of the Governor-General; and as co-guest of honour with a State Governor in two cities.

The author’s 2 memoirs ‘Destiny Will Out’ and ‘The Dance of Destiny’ show that the spirit world ‘hijacked’ him to Australia, and kept him there. His experiences include the wheels of his life-chances cart falling off from time to time; and him falling into holes which were not there! The US Review of Books recommended ‘The Dance of Destiny.’

It was after a significant psychic experience – when the spirit of his favourite uncle materialised to offer him spiritual guidance – that the author began to write. This was in response to his uncle’s advice that he could “contribute to building a bridge from where you came to where you are.” ‘Destiny Will Out’ reflected both his own settlement experiences and his work – over 9 years – (at the level of Director) on policies relating to migrant integration.

‘Destiny Will Out’ was so well received by senior academics and a wide range of readers that he wrote ‘The Karma of Culture’ (2003) and ‘Hidden Footprints of Unity’ (2004). Both were recommended by the US Review of Books. The supportive pre-publication endorsements by senior academics and other appropriate notable persons have since been confirmed. Both books cover issues relating to successful migrant integration.

‘The Dance of Destiny’ describes (in Part 1) life under British colonialism, the Japanese military occupation of Malaya, and an interesting but short stay in Singapore by the author and his Anglo-Australian wife. Part 2 of this book covers the author’s travails during the White Australia era. The book ends with a strong spiritual overlay.

‘Pithy Perspectives: a smorgasbord of short, short stories’ (2011) reflects the author’s whimsical approach to life. It was reviewed favourably by the US Review of Books and, most strongly, by the New South Wales state president of the Federation of Australian Writers.

Raja Arasa Ratnam’s books are available as ebooks from amazon.com and its international outlets at about $US 2.99 each. They are now receiving customer reviews to complement the earlier endorsements and reviews.

For what it is worth, the author has been described as “an intellectual who cannot be categorised” and his writings noted as representing “a sliver of Australia’s post-war history.” (Refer Prof. Greg Melleuish of Wollongong University, Australia). Although the author arrived in Australia in 1948, when the White Australia policy had sharp teeth, he has no recriminations. Australia is on its way to joining the Family of Man, he says.

Aborigines in my community (mid-1990s)

It is very sad to hear the community at large talk about the Aborigines. There was an armed hold-up at the local service station and a very early question was: “Was the perpetrator black?” There was a break-in at the local shops and six youths were seen running away – four black and two white. Almost everyone, including the police, talked about the black kids. I asked what happened to the white ones. How was it they had become invisible?

Both white and black youth in a seaside fishing village are unemployed; yet an educated retirement community will cluck to one another about the lazy blacks who do not want to work. White migrants and Anglo-Celts hold similar views. Why not see the problem as a class problem (with young whites unwilling to work), instead of a problem of race (meaning colour) …

I walk through the small shopping area of this village and receive smiles and nods from those (Aboriginal and white) to whom I have served petrol, and sold cigarettes and the like in recent times. Some of the Aborigines drive into the service station in new cars and are well dressed. But I never see them on foot anywhere. I presume they work for Aboriginal organisations. Others arrive in old cars and are obviously not well off; they, too, are invariably courteous.

Yet, on some occasions, before I go out to serve them, I can hear some very rough language addressed to one another – but never in my presence. Infrequently, a very inebriated Aborigine has staggered into the shop and, on sighting me, immediately straightened his shoulders and spoken most courteously. On the street, if I am bumped by an Aborigine, or if I have to slow or step aside, the words I hear are, “Sorry, bro” or “Excuse me, brother”, and such like. I could not fault these people in their social conduct, but apparently some police can.

And, in this State, social conduct is not a crime. Yet ‘resisting arrest’, for use of language which allegedly ‘offends’ a policeman, is. Most of the Aboriginals we see are unemployed. An Aboriginal welfare worker told me that there are competent, educated, and trained people in the community. They cannot obtain work in the region in any capacity because, as my contact said, employers are racially prejudiced. Merit has no place where ignorance rules. And I used to think that I had experienced discrimination – little did I know.

… … there was a recent initiative for the community (meaning the whites) to foregather and learn about Aboriginal values. At the first meeting of seventeen people, organised by the local adult education committee of volunteers, including me, there was an Aboriginal lady present. She had been our guest at a literary lunch, when she had read her poetry to us. It was both beautiful and touching; her slim book had, however, to be published privately.

ll the whites attending this reconciliation meeting were joined in their sympathy for the Aboriginal people, i.e. it was only the supporters of reconciliation there. Guided by the poetess and the notes provided by the State bureaucracy, they would have become better informed about the values of the Aborigines. They were also introduced to some of the other members of the local Aboriginal community. In the discussions, we were told that it was the women who made community decisions; that any support for the reconciliation process would have to come initially from the women.

(As the above extracts from my first book ‘Destiny Will Out’ indicate clearly, in contrast to the broadly prevailing negative views of the indigenous population by Anglo-Celt Aussies, there are other well-meaning white people who wish them a better future. That the prejudiced speak freely in my company is intriguing; I also detect no negative views about me (that may be because of my substantial involvement in civil society).

That competent Aboriginals had difficulty obtaining employment commensurate with their qualifications is deplorable.

Against that, how does one explain those vociferous supporters of economic migrants arriving by boat who, having torn up all identifying papers, seek asylum? Are they unable to see that their own black fellow-citizens could do with a helping hand?)

 

 

Seeking reviews of my books

I seek reviews of my books. They are available as ebooks with amazon.com and a number of its international affiliates. Listing books with publishers has got me nowhere. I need reviews sent to amazon kindle. The cost to reviewers is equivalent to $US3. May I appeal to those who follow my posts to consider reviewing a book or two? Use a 5-star assessment, and say something about the quality of the book. The following paragraphs tell you about the books and why they were written.
My books have something relevant to say.

I interrupt my daily posts on my WordPress blog ‘An octogenarian’s final thoughts,’ about a wide range of issues of possible interest to sensitive readers, to inform my followers, with great joy, that 4 of my 5 self-published non-fiction books had been recommended by the US Review of Books (a rare accolade, says the Review).

The Karma of Culture and Hidden Footprints of Unity: beyond tribalism and towards a new Australian identity were, together with Destiny Will Out: the experiences of a multicultural Malayan in White Australia, written in response to a suggestion from the spirit world (yes, I have undeniable reasons for accepting the reality of this ethereal domain).

The suggestion I received was that I could contribute to building a bridge from where I came to where I am. It took me 2 years to realise that I could do that through my writing, using my own settlement experience, as well as my work experience, over nearly a decade, as Director of Policy, on migrant settlement issues. My work covered all the relevant policy areas: ethnic affairs & multiculturalism; citizenship & national identity; refugee & humanitarian entry; and settlement support services. We did a good job in integrating new settlers.

I believe that I have done what was suggested by the spirit realm. Encouraged by most favourable pre-publication endorsements, I then wrote a memoir, The Dance of Destiny. A recommendation from the US Review followed; supported by favourable reviews.

My last non-fiction book, Musings at Death’s Door: an ancient bicultural Asian-Australian ponders about Australian society is a series of essays, including brief chapters on religion, the Cosmos, and the hegemonic US Empire. I recommend that Australia should seek to become the next state of the USA. This book attracted another recommendation from the US Review. This book was endorsed and reviewed most favourably.

What influenced my decision to publish this rear-vision commentary about my adopted nation (of which I am quite proud) after a lifetime, was the pre-publication endorsement by a professor of history & politics; these included the words ‘There is wisdom here.’ I have also been told that my books represent a sliver of Australia’s early post-war history.

I have lived a highly interactive and contributory life, including holding leadership positions in civil society, since I arrived in 1948 (during the virulent White Australia era). I have had 2 major career paths (as a psychologist and, later, economist) denied through sensitivities related to my skin colour and my being foreign! However, Australia has now matured, and on the way to joining the Family of Man.

Then, for fun, I published Pithy Perspectives : a smorgasbord of short, short stories. This received 2 excellent reviews. My stories are bicultural, ranging from wacky and frightening to uplifting.

All 6 of my books are available as ebooks for about $US 2.99 each at amazon.com. What the books are about is set out on my WordPress Publications page; the Accolades page covers the endorsements and reviews.

My royalties from Amazon will be donated directly to Doctors Without Borders (Medecins Sans Frontieres). Please also consider informing your friends about my books. I thank you in anticipation.

 

Did colonialism make Aborigines nomadic?

Was the Australian Aborigine made nomadic? A most illuminative book by Bruce Pascoe ‘Dark Emu Black Seeds: agriculture or accident?’ suggests to me that British invaders of Australia, in their respective roles as explorers and settlers, forced the indigenes into a nomadic life. When the British drove away the Aboriginal people from their land by shooting or poisoning them (so it has been written), destroying their life chances, as well as their culture and lifestyle, where could the indigene go? How could they survive?

The imagined terra nullius of Australia and North America led to the despoliation of the First Nation peoples of these lands. They could not have been settled, could they? They had to be nomadic, owning no land!

The back cover of Pascoe’s book says: “Pascoe puts forward a compelling argument for a reconsideration of the hunter-gatherer label for pre-colonial Aboriginal Australians. The evidence insists that Aboriginal people right across the continent were using domesticated plants, sowing, harvesting, irrigating and storing – behaviours inconsistent with the hunter-gatherer tag.”

Pascoe is quoted on the back cover thus: “If we look at the evidence presented to us by the explorers and explain to our children that Aboriginal people did build houses, did build dams, did sow, irrigate and till the land, did alter the course of rivers, did sew their clothes, and did construct a system of pan-continental government that generated peace and prosperity, then it is likely that we will admire and love our land all the more.”

A reviewer (Lisa Hill) wrote “In 156 pages, Pascoe has inverted almost everything I thought I knew about pre-colonial Australia. Importantly, he is not relying on oral history, which runs the risk of being too easily debunked; his sources are the journals of notable explorers and surveyors, of pastoralists and protectors. He quotes them verbatim, describing all the signs of a complete civilisation but viewed through the blinkered lens of appropriation and White superiority.

As a matter of interest, during a brief but bitter historiography war in Australia in recent times, a strident effort was made to play down oral history. Why? Without being tested through the adversarial processes of an Australian court, oral statements about the past could have no credibility. So, there go the Old Testament and any other artefacts of culture.

Pascoe’s work was preceded by the renowned Dr. Coombs. The following is an extract from my book ‘Hidden Footprints of Unity’ Chapter 3 ‘To have a dream.’

“ A few years after the initial ‘discovery’ by Captain Cook, it was apparently known that the indigenes not only occupied the land and used it with economic purpose, but also (according to the highly respected Dr.Coombs) “… lived in clan or tribal groups, that each group had a homeland with known boundaries, and that they took their name from their district, and rarely moved outside it.” It was also known that they had, and applied, firm rules about trespass, kinship ties, marriage, child rearing and other matters, the hallmarks of an organised society; that they had a “habit of obedience” to their rulers and leaders, a hallmark of a political society; and that they had an ordered ceremonial life, reflecting the sharing of a spiritual vision, a hallmark of a civilisation. Apparently, they also had their own zodiac, which guided their activities. Their artistic records are also well known and respected.”

Sadly, government after government talked about ‘Bridging the gap,’ with no discernible improvement in the plight of their First Nation people (except for a handful of urban Aborigines, who seemed to have made good progress through personal effort). Quo vadis?

Social cohesion and ethnic diversity

With the invasion of Europe by very large numbers of immigrants from the Middle East and North Africa, a major policy issue for European nations is the successful integration of the new arrivals. Australia has successfully integrated its post-war immigrant intake, who worked hard to contribute to their chosen home, even as they benefited from being transplanted.

In sequence, Australia took in needed able-bodied workers, as well as war-displaced persons, from Europe; middle-class Europeans from the Levant; light-skinned East Asians (preferably Christian); humanitarian entrants from Indo-China; and (eventually) coloured immigrants and refugees. All of these settled in (or are settling in) smoothly.

“ It is an undeniable fact that Australia’s immigrants have never been denied the right to pray as they wish (other than to avoid disrupting their workplace); to eat their own kind of food; to speak their own language in public (the Aussie yobbo in the street excluded); to dress traditionally; to celebrate their national festivals freely; and to retain those of their cultural practices which are not inconsistent with the law, institutional practices, societal values, and behavioural norms of the host population.

They are thus required to accept Australia’s Constitution and the related institutions of government; of law, order and justice; the equality of genders; freedom of speech; and equal opportunity. They are also required to respect the nationally accepted cultural practices and social mores of not only the host nation but also of all the other cultural communities in Australia. They are further required to discard imported cultural practices such as spitting in public spaces, clitoridectomy, and such other practices which have been traditionally anathema to their host people. In the event, what other rights might immigrants or their descendants need?” … …

“The bid for a parallel settlement service, and (later) an inter-cultural relations policy, both to be controlled by ethnic community leaders reflected, in my view, an assertion of a newly-created right, rather than a need.” … …

“A parallel settlement service, delivered by language-specific ethnic social workers and controlled by ethnic community leaders, was essential, it was asserted. So, millions of dollars were spent for years in providing grants to ethnic communities under this new approach.

The ethnic grant-in-aid (GIA) social workers and, quite separately, GIA directors met regularly, in order to exchange experiences. As Chief Ethnic affairs Officer for Victoria I did attend a few of these meetings. I sensed that the social workers were pleased to be able to have a dialogue with an official who was a fellow-immigrant. Migrant Resource Centres (MRCs), being multi-ethnic in scope, were serviced in the English language by employees of ethnic descent. I wonder if the social workers manning the MRCs were aware of the apparent anomaly.

State-wide ethnic-controlled councils were then established to ‘coordinate’ GIA and MRC policies and practices. Naturally, a national body (FECCA) had then to be established. State governments also got onto the stage, offering career paths for some, including the odd freelancing academic. Ethnic employment through State or Federal consultative or advisory bodies became quite fashionable. Anglo-Australian federal public servants and I in DIEA (the Department of Immigration & Ethnic affairs) managed the machinery so established.” … …

“For a few years, I was responsible for the allocation of millions of dollars annually on the settlement services provided by this parallel structure. But I was unable to have anyone actually delivering the services tell us about the components of the services they delivered and the efficacy of these services. Basic data were not collected, because these workers said they were too busy. Process was all.” … …

“Mainstreaming, whereby all official agencies would now employ, where necessary, foreign language workers to deliver migrant settlement services (as before), was rejected by one and all in the industry, especially the State agencies established as multicultural policy. Even some academics took up the refrain, although I was not made aware of any research underpinning their assertions.” … …

“As for multiculturalism, the term is a big mistake. Even if the original intention was to encourage the ‘ethnics’ to remain in a separate sandpit, or just to garner the so-called ethnic vote, the refreshed recent emphasis on this term is a policy error.” … …

“What should be of great concern to one and all was the recent public statement by a spokesman for the newly established multicultural body in 2011 that he wished to ‘order’ (so said the news report) certain people to carry out a certain action. It was the tone of the alleged statement that reminds us that people from authoritarian cultures do need time to adjust to Australia’s egalitarian politico-social ethos. It also highlights the imperative of ultimately integrating strongly divergent cultural communities and individuals into one Australian people.”

The extracts above are from the chapter ‘On multiculturalism’ in my book ‘Musings at Death’s Door.’ (2012)