Hiding from the actuality of history

“Instead of the cultured Chinese, instructed to “treat people with kindness,” it was the cruel, almost barbaric Christians who were the colonisers. Francisco Pizzaro gained Peru from the Incas by massacring five thousand Indians in cold blood.” So wrote Bruce Pascoe in ‘Dark Emu Black Seeds: agriculture or accident?’

As Gavin Menzies has pointed out, when the Chinese sought to cement trade ties in the 1950s, they took envoys back to China, treated them royally, and then returned them to their homelands.

Pascoe: “… the Portuguese used Chinese cartography to show them the way to the East. Then they stole the spice trade, which the Indians and Chinese had spent centuries building. Anyone who might stop them was mown down. When fifteenth-century explorer Vasco da Gama reached Calicut he told his men to parade Indian prisoners, then to hack off their hands, ears and noses.”

I recall Nehru in ‘Glimpses of World History’ stating that Vasco was shown the way to the East via the cape at the southern of the African continent (the Cape of Good Hope) by 2 Indian sailors he had met in Lisbon. (The Indians obviously knew the west coast of Africa). So much for Vasco’s gratitude. I have always wondered why the Christian explorers and buccaneers of the period were so blood-thirsty.

Pascoe again: “Invaders like to kill the original owners of the soil they intend to plunder, but even better than that, they like to humiliate them. Once that work is over, their grandsons re-write the history of the re-named land and paint their grandfather as a benevolent visionary.”

In contrast, the Bradshaw paintings in the Kimberleys in north-west Australia show a Chinese junk, and people dressed in the traditional long gowns with long sleeves. There has obviously been trade between the Aborigines and Chinese during the 15th century. Yet, modern Aborigines have no memory of such contact. In those circumstances and against the foolish claim that Lt. Cook discovered Australia relatively recently, these paintings may somehow not become known.

As Pascoe said, the “history of colonisation is dense with examples” of fabrication. He continues: “The urge to legitimise occupation is compared by McNiven and Hull to the warping of history and archaeology by Nazis to justify extermination of the Jews. In thinking of the effects of colonisation on Australia, contemplation of the workings of the European mind of that era is inevitable. There were other colonists from other continents, but it was Europeans who attempted to dominate the world, sometimes by dominating each other. “ (Is it any different now?)

“It seems improbable that a country can continue to hide from the actuality of history in order to validate the fact that, having said sorry, we refuse to say thanks.” (Pascoe)

Comment: I wonder how the foghorns on radio and other white supremacists will react to Pascoe’s well-researched words.

Pascoe’s ‘Dark Emus Black Seeds’

Here are the reviews contained in the book. White Australian supremacists, who seem to be thick on the ground, will not like what they say. What explains the derogatory views expressed publicly by white Aussies? A sense of collective guilt? No! One cannot feel guilty on behalf of one’s forebears. ‘Why can’t they be like us?’ is a better explanation.

Since the Irish Catholics were allowed to be a separate people, with their own systems of education and charity, should not the Australian Aborigines (who was here first) be a separate people within an integrated ethno-culturally diverse population?

Would that mean recognising them as First Nation People? Yes, but over the dead bodies of many a whitey. What about giving them a right to have a say in how they are now to be uplifted societally and integrated? Since terra nullius was proven false, could white-man superiority not be up to a requisite standard to ‘bridging the gap’ (a favourite mantra of politicians who prefer words to effective action)?

The reviews:
• “in 156 pages, Pascoe has inverted almost everything I thought I knew about pre-colonial Australia. Importantly, he’s not relying on oral history, which runs the risk of being too easily bunked; his sources are the journals of notable explorers and surveyors, of pastoralists and protectors. He quotes them verbatim, describing all the signs of a complex civilisation but viewed through the blinkered lens of appropriation and White superiority. As a teacher – I recommended it as essential reading for any educator.” Lisa Hill, blogger and educator.
• “This very readable, strongly argued study turns the accepted nation of the Aborigines as a hunter-gatherer people completely on its head” Steven Carroll, Sydney Morning Herald.
• “He has done a great service by bringing this material to students and general readers, and in such a lively and engaging fashion.” Richard Broome, Agora Magazine.
• “This is an important book that advances a powerful argument for re-evaluating the sophistication of Aboriginal peoples’ economic and socio-political livelihoods, and calls for Australia to embrace the complexity, sophistication and innovative skills of Indigenous people into its concept of itself as a nation … an important and well-argued book.” Dr. Michael Davis, Honorary Research Fellow at Sydney University.
• “A remarkable book.” Max Allen, The Australian.

The literary quality of Pascoe’s book about the settled lives of his ancestral people is demonstrated by being short-listed for the Queensland Literary Award and the Victorian Premier’s Literary Award, both in 2014; the 2016 NSW Premier’s Literary Award as ‘Book of the Year’, and the 2016 NSW Premier’s Literary Award as winner.

(Comment: The Bradshaw cave paintings show that the Chinese had visited the Kimberleys.

Regrettably, prejudice against the Aborigines by many of the movers and shakers of Australia is quite strong.) 

An Aboriginal writer on Aboriginal culture

The plight of Australia’s Aborigines is so sad that I was pleased to hear about Bruce Pascoe’s book ‘Dark Emu Black Seeds: agriculture or accident?’ A retired school teacher drew my attention to this valuable book. Have our media paid any attention to its findings?

A book about pre-invasion Aboriginal culture, written by an Aborigine, is far more credible than writing by even a sympathetic non-Aboriginal writer. Pascoe’s sources are journals and diaries of (white) pastoralists, explorers, and the like. His sources are plentiful. When British beneficiaries of invasion, killing, and despoliation of native culture say honestly what they saw and experienced, one would expect Pascoe’s narrative to be accepted by one and all.

Not so! A retired Anglo-Aussie school teacher told me that she did not find the book credible. I repeat a belief I uttered way back in the racist 1940s and 1950s: that the oldest generation of (British) Aussies had to join their Maker before the lives of Asian students in Australia would be easier. That did happen.

Those supremacist white Australians who will not even accept that their indigenes are First Nation People, or who are unwilling to allow the Aborigines to have a say on policies to ‘bridge the gap’ in life expectancy, health, education, and a jail-free life have to leave us – in my view, as soon as possible.

Pascoe’s report also suggests that the behaviour of settlers generally, and some explorers, was decidedly despicable and un-Christian. Pascoe’s book also confirms what the redoubtable Dr. Coombs had earlier written about the Australian Aborigines. Their lives had all the hallmarks of a settled people, an organised polity, and a civilisation; and they had spiritual values of a high order, as well as a view of the Cosmic order.

Would not any intelligent person expect that a people who had survived this harsh land for 35,000 to 60,000 years know how to relate to Nature and to heavenly bodies? I doubt that modern man does. He wants control, not balance.

British settlement turned a settled people with agriculture, aquaculture, solid buildings, and a co-operative way of life into nomads. Being converted to Christianity did not protect the indigene from exploitation for more than two centuries. Now, they are expected to be ‘like us.’ Some already are; what about the rest?

Multiculturalism policy permits, even encourages, ethnic communities in Australia to identify themselves as identifiably separate; but not our indigenes. Why so?

A settled First Nation People

Australian Aborigines were a settled people long before the invasion by Britain, contrary to the crap peddled after the invasion, killing, and societal and cultural despoliation (destruction). Clever administrators looked for a fresh dumping ground for those disadvantaged by their government’s cultural cleansing, since North America was no longer available.

Rapacious settlers ‘cleared’ the land they occupied so ruthlessly. Pseudo-historians turned historiography on its head by finding no documentation in Britain authorising the settlers to take whatever they wanted by killing the natives; therefore, no killing had occurred.

A settled people, who had survived in a harsh land for thousands of years, were now made nomadic by Britain. Terrible things were done to the women and children. The behaviour of some explorers casts doubt on their morality. While missionaries were busily gathering black souls to the bosom of their coloured Saviour, one has to wonder at the depth of belief in Christianity within the white communities.

And, quite naturally, white men were opportunistically busy creating a creole (hybrid) people. That seemingly led officialdom to believe that black skin could be bred out in time; “Fuck them white” was reportedly part of the policy encouraging the natives to “become like us.”

Now, an aboriginal researcher and writer, Bruce Pascoe, has recently published ‘Dark Emu Black Seeds: agriculture or accident?’ He has drawn upon the journals and diaries of explorers. The bibliography listed in his book is vast. The superior-white ‘foghorns’ (on radio) and their acolytes in politics and elsewhere will have great difficulty in countering Pascoe’s book.

My impression, after 70 years of a highly interactive and contributory life in Australia, is that ordinary people are more tolerant and understanding about the plight of their indigenous people. A retired history-teacher friend of mine bought a copy of Pascoe’s book for each of her many grandchildren. Truth will out!

In this context, it is worth noting that the redoubtable Prof. Henry Reynolds has pointed out that Australia’s Aboriginals had never ceded their lands, or their sovereignty.

From the back cover of Pascoe’s most impressive book: “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.” – Bruce Pascoe.

Reviews of the book were most positive.

Hindu influence on Greek philosophy

This influence is accepted as a probability in the book ‘Hindu Influence on Greek Philosophy’ by Timothy Lomperis, academic, “of Greek heritage and years in India.” I offer the following thoughts. Extracts are shown with quotation marks.

• The author displays a tendency to see ‘revolt’ by Buddha and Mahavira against Hinduism; and refers to ‘invasion’ and ‘occupation’ by non-existent ‘white’ Aryans; and ‘dictatorship’ by Brahmin priests. Was the author influenced by the competition between the 3 ‘desert’ religions of Judaism, Christianity, and Islam; theological control within sectarian Christianity; and Eurocentric historiography?

• Maulana Abul Kalam Azad, described by Lomperis as free India’s first Minister of Education and a philosopher, wrote “In Greece, elements of religion acquired the characteristics of philosophy; in India, philosophy itself was turned into a religion.”

• Indian author A.R. Wadia wrote: “Like the Greeks generally, Plato was intent on making the best of his life.” “The greatest aim of Plato was to bring into being an ideal state.” “The Upanishadic seers were not interested in developing an ideal society or state.”

• Plato “never committed his deepest thoughts in writing.”

• “The task of distilling Hindu thought to anything like a united body of teaching is even more difficult.” Comparing the diverse philosophies spread loosely throughout a huge subcontinent in Asia over a long period of time, with the incompletely-articulated philosophies of a small peninsula jutting into the Mediterranean within a short historical period may be questionable.

• Plato and the Hindus share a concept of the soul and its reincarnation. However, many cultures held comparable views until the leaders of Christianity decided against it, in favour of priestly control of behaviour.

• The author admits to a significant difference between Hinduism and Plato. “Mainstream Hinduism” views the empirical world as “an inconsequential illusion.” Plato “saw truth located in the world of ideas.”

Being unable to unify Athenian philosophers in the sixth to fourth centuries BC into a Greek philosophy, Lomperis seems yet able to find a unified main channel within the highly diffuse philosophies in the wide-spread tribo-lingual cultures of India over thousands of years!

• “In the case of philosophy,” the direction of influence “seems quite clearly to be from India to Greece.” The flow of fables was also from the East to Europe (as previously proven).

How else could it be when Indian philosophies and cultures were not known to the Greeks? The then prevailing view of Asia was of ’barbarians’ and “Ethiopians.” As well, did not Aristotle express racist views?

Throughout the globe, in the history of mankind, a large number of cultures would have produced thinkers seeking the Cosmos and the place of Man in it. Without physical contact between cultures, comparable perceptions could surely have arisen over time.

Without cultural competition seeking antecedence (as in theological contests), mankind will create diverse paths to understanding the meaning of existence.


Extracts from Bernal’s ‘Black Athena’

“The main body of the book began with a description of the ways in which Classical, Hellenistic and later pagan Greeks from the 5th century BC to the 5th century AD saw their distant past. I attempted to trace their own vision of their ancestors’ having been civilised by Egyptian and Phoenician colonisation and the later influence of Greek study in Egypt.”

“… up to the 18th century, Egypt was seen as the fount of all ‘Gentile’ philosophy and learning, including that of the Greeks.”

“I went on to show how at the beginning of the 18th century the threat of Egyptian philosophy to Christianity became acute. … it was in opposition to this 18th-century notion of ‘reason’ on the part of the Egyptophils that the Greek ideal of sentiment and artistic perfection was developed.

Further, the development of Europocentrism and racism, with the colonial expansion over the same period, led to the fallacy that only people who lived in temperate climates – that is, Europeans – could really think. Thus, the Ancient Egyptians, who – though their colour was uncertain – lived in Africa, lost their positions as philosophers.”

“In this way, by the turn of the 18th century, the Greeks were not only considered to have been more sensitive and artistic than the Egyptians but they were now seen as the better philosophers, and indeed as the founders of philosophy.”

“The same period also saw the Greek War of Independence, which united all Europeans against the traditional Islamic enemies from Asia and Africa. This war … completed the already powerful image of Greece as the epitome of Europe. The Ancient Greeks were now seen as perfect, and as having transcended the laws of history and language.”

“With the intensification of racism in the 19th century there was increasing dislike of the Egyptians, who were no longer seen as the cultural ancestors of Greece but as fundamentally alien.”

“The status of Egypt fell with the rise of racism in the 1820s; that of the Phoenicians declined with the rise of racial anti-Semitism in the 1880s … by the Second World War, it had been firmly established that Greece had not significantly borrowed culturally or linguistically from Egypt and Phoenicia and that the legends of colonisation were charming absurdities, as were the stories of the Greek wise men having studied in Egypt.”

(Comment: Historiography, being subject to politics, prejudice, and pride, results in history being a movable feast. Then, we have the staunch defenders of the prevailing paradigm, the status quo.

We also have modern regurgitators of historical pap. For example, there seem to be Indian writers who, like Eurocentric British writers, continue to refer to the Aryan invasion of their territory – a proven non-existent event.

Westernised Asians, whether former colonial subjects or not, and who are not aware of the writing of their own people, are likely to be misled by racist bias by white supremacists camouflaged as reporting or even learning. )

Reviews of Bernal’s ‘Black Athena’

“How did the wise Egyptians, admired until the Enlightenment as the friends of philosophy, religion and mathematics, become transferred into a dead and death-loving people incapable of abstract thought, who built the pyramids by some kind of accident?” (Margaret Drabble, ‘Sunday Times’)

“The value of the book lies in his massive and meticulous demonstration of how suddenly views of the past are moulded (and repeatedly modified) by the changing political environment in which scholars pass their lives.” (London Review of Books)

“… a swashbuckling foray into the very heart of racist, Eurocentric historiography. He shows a thorough grasp of every relevant discipline and is formidably well read … and has at his fingertips the results of all the latest scholarly research in the diverse fields he has mastered …” (City Limits)

“Racism made it intolerable that Hellenism could owe anything to Africa … The political purpose of ‘Black Athena’ is … to lessen European arrogance …” (Times Higher Educational Supplement)

(Comment: Bernal is a very impressive scholar. Relevant extracts will be presented in another post. Racism underpinned the glorification of the Greeks by Eurocentric writers from the 18th century.)

Are cosmic collisions common? (3)

Are cosmic cataclysms common?
“… The myth and folklore of as many as fifty different cultures around the planet tell of similar global devastations, during which humanity went through a trial by fire and flood.”
“… a cosmic chain of events began 41,000 years ago and culminated in a major global catastrophe 28,000 years later. We refer to that culmination period of 13,000 years ago as simply the ‘Event.’”

41,000 years ago a supernova exploded close to Earth
• The burst of radiation caused widespread extinctions in Australia and Southeast Asia
• Much of the human race perished in and near Southeast Asia
• Human genetic mutations led to larger brain size, fostering art, music, and a burst of creativity
• Being shielded from the explosion, the other continents were affected very little
• For about six months, the supernova was bright enough to be a second sun or moon
34,000 years ago the first shock wave of the supernova buffeted the Earth
• Radiation increased and small ions and particles bombarded Earth
• There also were increased comet and asteroid impacts
16,000 years ago the second shock wave of the supernova arrived
• As with first shock wave, radiation increased and small ions and particles bombarded Earth
• As well, there were increased comet and asteroid impacts
13,000 years ago multiple impacts of comet-like objects hit the Northern Hemisphere”

• Many radioactive isotopes support a three-phase event at 41,000 years ago, 34,000 years ago, and 13,000 years ago
• The three phases were (1) radiation (2) an initial shock wave and (3) a debris wave
• Gulf of California cores show a beryllium peak at 41,000 and 34,000 years ago
• The gulf cores also record a major pulse of meltwater around 13,000 years ago
• The same core indicates that the supernova caused the Earth’s magnetic field to flip briefly
• In ice cores, the supernova isotopes beryllium, chlorine, and aluminium all peak at 41,000 years ago
• The timing of all three events is consistent with what we know about supernova remnants

Comment: These are extracts from Firestone, West, and Warwick-Smith’ s The cycle of cosmic catastrophes : Flood, fire, and famine in the history of civilisation.
The authors then examined how supernova radiation has affected our genes and blood type.


Are cosmic collisions common? (2)

“In 1990, Victor Clube, an astrophysicist, and Bill Napier, an astronomer, published The Cosmic Winter, a book in which they describe performing orbital analyses of several of the meteor showers that hit Earth every year.”

“Many meteor showers are related to one another, such as the Taurids, Perseids, and Orionids. In addition, some very large cosmic objects are related: the comets Encke and Rudnicki, the asteroids Oljato, Hephaistos, and about 100 others. Every one of these 100-plus cosmic bodies is at least half a mile in diameter and some are miles wide. And what do they have in common?

According to those scientists, every one is the offspring of the same massive comet that first entered our system less than 20,000 years ago! Clube and Napier calculated that, to account for all the debris they found strewn throughout our solar system, the original comet had to have been enormous.”

“We are very likely seeing the leftover debris from a monster comet that finished off 40 million animals 13,000 years ago.”

“Clube and Napier calculated that , because of the subtle changes in the orbits of Earth and the remaining cosmic debris, Earth crosses through the densest part of the giant comet clouds about every 2,000 to 4,000 years. When we look at climate and ice-core records, we can see that pattern. For example, the iridium, helium-3, nitrate, ammonium, and other key measurements seem to rise and fall in tandem, producing noticeable peaks around 18,000, 16,000, 13,000, 9,000, 5,000, and 2,000 years ago. In that pattern of peaks every 2,000 to 4,000 years, we may be seeing the ‘calling cards’ of the returning megacomet.”

(These are also extracts from Firestone, West, and Warwick-Smith’s ‘The Cycle of Cosmic Catastrophes: Flood, fire, and famine in the history of civilisation.’

Some years ago, when I became interested in cosmic impacts on Earth of great magnitude, and on ice ages (there being little agreement on how many we have had in recent periods, and on the causes of ice ages), I became aware that there seem to have been a few cosmic catastrophes since our current civilisation began about 8,000 BC.

We are so advanced technologically, and greedily so, that we care not that our house of straw cards may go up in flames, taking us with it. Again!)

Indian philosophy

“Philosophical thought in India in the sixth century B.C. had become quite mature. It had reached a stage which could have been arrived at only after long and arduous philosophical quest. Jainism and Buddhism, the latter enormously influential in Indian and neighboring cultures, had emerged by this time. But even before their advent, the philosophical reflections of the early Upanishads (900-600 B.C.) had set forth the fundamental concepts of Hindu thought which have continued to dominate the Indian mind.

It is perhaps necessary to point out that there has often been a wide divergence between Indian and Western interpretations of Indian thought. Dr. Ananda K. Coomaraswamy once even declared that a true account to Hinduism may be given in a categorical denial of most of the interpretation that have been made by Westerners or Western-trained Indians.”

“…in the search for some reality behind the external world, various methods have been restored to, ranging from experimental to the purely speculative. It is the oldest philosophical tradition in the world to be traced in the ancient Vedas. Although the religious and philosophical spirit of India emerges distinctly in the Rig Veda, the Upanishads are its most brilliant exposition, for the Vedic civilization was naturalistic and utilitarian, although it did not exclude the cosmological and religious speculation.

Older than Plato or Confucius, the Upanishads are the most ancient philosophical works and contain the mature wisdom of India’s intellectual and spiritual attainment. They have inspired not only the orthodox system of Indian thought but also the so-called heterodox schools such as Buddhism. In profundity of thought and beauty of style, they have rarely been surpassed not only in Indian thought but in the Western and Chinese philosophical traditions as well.”

Indian Inspiration of Pythagoras
“The similarity between the theory of Thales, that water is the material cause of all things, and the Vedic idea of primeval waters as the origin of the universe, was first pointed out by Richard Garbe. The resemblances, too, between the teachings of Pythagoras (ca. 582-506 B.C.) and Indian philosophy are striking.

It was Sir William Jones, the founder of comparative philology, who first pointed out the pointed out the similarities between Indian and Pythagorean beliefs. Later, other scholars such as Colebrooke, Garbe, and Winternitz also testified to the Indian inspiration of Pythagoras.

Professor H. G. Rawlinson writes: ” It is more likely that Pythagoras was influenced by India than by Egypt. Almost all the theories, religions, philosophical and mathematical taught by the Pythagoreans, were known in India in the sixth century B.C., and the Pythagoreans, like the Jains and the Buddhists, refrained from the destruction of life and eating meat and regarded certain vegetables such as beans as taboo” “It seems that the so-called Pythagorean theorem of the quadrature of the hypotenuse was already known to the Indians in the older Vedic times, and thus before Pythagoras (ibid). (Legacy of India 1937, p. 5).

Professor Maurice Winternitz is of the same opinion: “As regards Pythagoras, it seems to me very probable that he became acquainted with Indian doctrines in Persia.” (Visvabharati Quarterly Feb. 1937, p. 8).

It is also the view of Sir William Jones (Works, iii. 236), Colebrooke (Miscellaneous Essays, i. 436 ff.). Schroeder (Pythagoras und die Inder), Garbe (Philosophy of Ancient India, pp. 39 ff), Hopkins (Religions of India, p. 559 and 560) and Macdonell (Sanskrit Literature, p. 422). (source: Eastern Religions and Western Thought – By Dr. Sarvepalli Radhakrishnan p. 143).

Ludwig von Schröder German philosopher, author of the book Pythagoras und die Inder (Pythagoras and the Indians), published in 1884, he argued that Pythagoras had been influenced by the Samkhya school of thought, the most prominent branch of the Indic philosophy next to Vedanta.

(source: In Search of The Cradle of Civilization: : New Light on Ancient India – By Georg Feuerstein, Subhash Kak & David Frawley p. 252). Refer to The Passion of the Greeks: Christianity and the Rape of the Hellenes – By Evaggelos G. Vallianatos – Reviewed by Christos C. Evangeliou – indianrealist.wordpress.com
(Source: Indian Wisdom)