Prof. Sam Huntington’s quotes

The West won the world not by the superiority of its ideas or values or religion […] but rather by its superiority in applying organized violence. Westerners often forget this fact; non-Westerners never do.

The relations between countries in the coming decade are most likely to reflect their cultural commitments, their cultural ties and antagonism with other countries.

It is my hypothesis that the fundamental source of conflict in this new [post-Cold-War] world will not be primarily ideological or primarily economic. The great divisions among humankind and the dominating source of conflict will be cultural. Nation states will remain the most powerful actors in world affairs, but the principal conflicts of global politics will occur between nations and groups of different civilizations. The clash of civilizations will dominate global politics. The fault lines between civilizations will be the battle lines of the future.

The colonial experience all Muslim countries went through may be a factor in the fight against Western domination, British, French or whatever. They were until recently largely rural societies with land owning governing elites in most of them. I think they are certainly moving toward urbanization and much more pluralistic political systems. In almost every Muslim country, that is occurring. Obviously they are increasing their involvement with non-Muslim societies. One peak aspect of this, of course, is the migration of Muslims into Europe.

Countries will cooperate with each other, and are more likely to cooperate with each other when they share a common culture, as is most dramatically illustrated in the European Union. But other groupings of countries are emerging in East Asia and in South America. Basically, as I said, these politics will be oriented around, in large part, cultural similarities and cultural antagonism.

Islam’s borders are bloody and so are its innards. The fundamental problem for the West is not Islamic fundamentalism. It is Islam, a different civilisation whose people are convinced of the superiority of their culture and are obsessed with the inferiority of their power.

(From AZ Quotes). European colonialism was based on the assumed superiority of the ‘white race’ and its weaponry. It was bloody too.

 

“Of mice and morality – a parable for adults” (Part 5)

The path to peace

Taking House aside, Whicky explained that he was a member (even as a cat) of a Western family that had adopted Buddhism, the fastest growing faith in Australia. Together with Virginia, whose intuitive understanding of all things material and spiritual and whose grasp of the language of mice and cats implicitly indicated that she is the reincarnation of an old soul, he knew that Buddhist beliefs, like those of yoga, did not conflict with the teachings and rituals of the other major religions.

Whereas doctrinal differences have separated one religion from another – and such differences represent merely the egoistic pretensions of the guardians of the institutionalized faiths – Buddhism, by emphasizing the moral obligation of sentient beings, one to the other, encompassed the ethical teachings of Christ and all the other known religious and spiritual teachers. When one bypasses the gongs, drums, bells, chants, and the other rituals which had grown as encrustations to the Buddha’s original guidance – like the rituals purveyed by the priests of all the faiths – there is only one simple exhortation for one and all. And that is to offer love, protection, care, and compassion to others whose existence is also due to the universal Creator.

House was flabbergasted. Here was his old mate displaying so much wisdom, which also explained his tolerance of the tribe of mice sharing his home. Like Virginia, he too might be an old soul. Together, they would surely light the way for those not privileged to be so enlightened.

Whicky went on to explain his plan, which had been agreed to by Virginia. Both would lead House and his tribe in meditation – daily. Out in the open with the sun (another product of the Creator) bestowing its blessing upon them all, Virginia and Whicky would lead the Buddhist chant, “Om Mani Padme Hum.” This was only a variation of the “Om Nama Shivaya” chanted by the adepts of yoga or the simpler “Om.” Uttered through the back of the throat and drawn out over a few seconds, Om would reflect the primeval hum which preceded the Big Bang of the modern physicists’ cosmology.

With the support of the Committee of Wise Mice, House put Whicky’s plan to the tribe. Intrigued, a little confused, anxious, but desperate, the tribe agreed. The next day, out in the open, within sight of Max, the meditation program started. Max was intrigued. Closer and closer he came to the mice each day – merely to see what was happening. The closer he came, the more he was influenced by the aural aura of the chant. The more the chant engulfed him, the more he realized the peace which enveloped the mice. The more effective this peace on the mice, the more Max became absorbed spiritually. A warm, caressing, mist-like atmosphere bonded them all in a cocoon of mutual acceptance and tolerance.

Can mice and cats become imbued with spiritual peace or was Whicky’s plan an aberration? On the contrary, both mice and Max eventually became submerged into that ocean of consciousness from which the physical Cosmos arose. Thus was Max conditioned to change his ways; that is, not to eat mice. Thus did peace reign over the mice, the cats, and little Virginia. So says Virginia, the old soul.

…………………………………………..

Here ends the parable of mice and morality. Virginia’s sojourn into another improbable world awaits another day.

 

“Of mice and morality – a parable for adults” (Part 3)

Whicky, the Tolerant

Oh dear! Oh dear! Oh dear! What is to be done with Maxwell? There he is, resplendent in his shiny black coat and sleekly cuddly because of his skill in capturing a mouse-sized snack each day. Yet he is grumpy. He does so want the respect that he feels he is entitled to because of his Egyptian heritage. At minimum, he would accept his birth name Maxwell. He thus hates Virginia’s Maxie-baby. She likes him in spite of not approving his extra-mealtime foraging. He hates more being called Max by the family, although he realizes that many Australians have grave difficulty in articulating words of more than two syllables – something to do with their low-brow ancestry, he feels.

He most hates the name Mangy Max that House prefers. Yet he accepts me addressing him as MM – a sign of pure friendship. On the other hand, yes, on the other paw, who else could he talk to since he barely deigns to recognize his human slaves? Of course, being required to be celibate makes him quite cranky and a little vicious. He has heard of similar behavior in certain religious schools in his neighborhood – which enables him to be more tolerant of himself. Ah, the self-satisfaction of self-satisfaction! Only we cat-gods can understand that.

In his arrogance, MM is ignorant of House’s plan for him. Virginia is, however, well aware of all that is going on. How so? She is strangely gifted. She is able to hear as well as understand the language of mice and cats in all their simplicity (a little like the Malay language now known as Bahasa) – and tells me all she knows. After all, she is my pet slave. And I suspect that in lifetimes past we may have been together in old Persia with her as queen and me as god. It is of course possible that our roles were reversed then. Gods have indeed been transmogrified (no pun intended) into humans since Earth became inhabited.

Unlike MM, I am able to share my home with House the Mouse and his mob. This is because I am aware, as the followers of the Buddha have taught for centuries before the advent of Christ, that all sentient beings are worthy of respect and care. Since, in their philosophy of the meaning of existence, the bodies of all sentient beings (that is, beings with the power of self-perception) are interchangeable as temporary homes for our souls, the imperative of mutual respect, if not love, is paramount as a guide for living. Did not Jesus later talk of the imperative of mutual love and care for fellow humans? Those of us who have been gods and humans are empathetic to his teaching, although we believe that it is regrettably truncated in its compass.

I think that it is going to be very difficult, if not impossible, for the mice to nobble MM by belling him. Could I help them? How? By holding him down while they tied a large bell round his fat neck? What would MM’s slaves say about that? Had the mice thought about that? MM’s slaves might indeed like MM to reduce the population of mice in the paddock, even if it is not their property. For it is the nature of the landed gentry, no matter how they had acquired their land, to exhibit an almost prurient (as in morbid) interest in adjacent properties. I wonder if in these circumstances little Virginia might be able to help. But how? She is indeed little and possibly not strong enough to either hold down MM or to tie the bell in a Lilliputian scenario with a horde of little mice tying down a sleek cat. Now that would be a sight, would it not – a descendant of one of the gods of ancient Egypt being held down by common, nomadic, foraging, lesser beings like mice?

House, the Leader

“My, oh my,” I said to myself soon after that tumultuous confabulation of the members of my tribe. “There’s that sleek slob of a sanctimonious, self-satisfied scum of the moggy breed, salivating in the sun, no doubt at the thought of a slight snack on the sly, so to speak.” To be fair, I realize that Mangy Max is only displaying an inherited instinct, neither greed, nor hunger, nor any viciousness. I am aware, even as a member of a lesser species of the animal kingdom, that the gods of yesteryear had already displayed an almost infinite capacity for destruction, acted upon with indifference (as is the right of the gods). It was their nature, as the ancient Hindus and early Greeks had been made painfully aware – the goddess Kali comes readily to mind. There were, of course, no pharmaceutical companies around then to modify or rein in an inherited behavioral attribute.

“What to do,” I thought, day by day, as Mangy Max pawed off yet another member of my tribe. There was, of course, no risk of total depletion of my mob. My tribe could indeed be compared with that major Christian sect which had, until recently, a great propensity to multiply. Eventually, in the same way that this sect would have out-numbered every other sect of every religion had its leaders been successful in their efforts to keep their women in the kitchen and perennially pregnant, so my tribe would have increased in a probably Malthusian manner; that is, where the available food could not fill all our empty bellies. I realize, only too sadly, that Mangy Max was thus in tune (even unconsciously) with the instincts of Gaia (the Soul of Earth). That is, I do realize that there has to be a balance between the capacity of Earth to produce nourishment and those bellies which need that nourishment.

Malthusian proclivities aside, there is the issue of fairness. Sneaking up on someone to kill, rather than to indulge in open warfare, is an act of a terrorist. My tribe has therefore started (perhaps in the manner of Emperor Bonsai) our own war on terrorism. However, just as European colonizers blasted their way around the world in recent centuries by using their big guns, so Mangy Max has the benefit of a big and heavy paw (or two, or four), each armed with sharp claws. My inoffensive tribe, like the poor so-called natives in all the ravaged continents, has no defense against a marauder offering pillage, rape, or sudden death. It must be recognized however that, in contrast with the destruction of whole economies and their associated societies (in the name of mercantilism and Christ), Mangy Max was, in reality, a relatively kindly soul. Yet, he had, as I have fervently repeated, to go or to be nobbled or to be made a Buddhist. That is, Mangy Max’s future has to be either conversion or containment or (as lesser options) deportation or death.

Being down-to-Earth, as good leaders are expected to be, I have set up a Committee of Wise Mice to inquire into the problem of who would bell this cat. Since we have no realistic way of belling our persecutor, I propose to widen the Committee’s terms of reference to examine appropriate alternatives. These (obviously) are to have Mangy Max destroyed, removed, reduced to incompetence as a mouser, or forced to change his ways; that is, not to eat mice.

………………………………

Virginia continued her narrative. She might have been modeled on Scheherazade, but her motives were different: her life was not at risk!

 

“Of mice and morality – a parable for adults” (Part 2)

The Who

“So, the tribe had ineluctably glided from an intended chatty confabulation straight through to the formulation of an action plan, bypassing that conference stage when all those present, or factions thereof, would have been consulted. House’s unilateral conclusion and decision now faced the tribe with a requirement to define a plan of implementation; that is, to focus on how now that the what had been set out as the desired outcome. If House had only been able to watch the news on TV, he would have noted the parallel path followed relatively recently at an international forum by that infamous trio, the Council of the Chilling.

Led by a leader for whom time is a fast flow of funds well lubricated with petrocarbons, this Council sought to impose regime changes and a form of democracy based on individualism upon tribalism-based theocratic or military-controlled governments, wherever they were to be found. Like the right-to-lifers genuflecting before the throne of a theocratic ruler way over the seas, who are prepared to kill humans who do not agree with them on matters relating to the netherlands of the female members of humanity in order to save what they choose, arbitrarily, to define as human life, the members of this Council of the Chilling were quite willing to kill (and maim) women and children, but only collaterally of course, in the name of Western capitalistic democracy. House’s decision making had an international precedent.

Not knowing that mice might mimic mankind, the tribe waited, quivering in a silence well larded with both uncertainty and anticipation. House’s authority was thereby multiplied a thousand-fold. With a wink toward Angelina (his wife number two), he spoke again. Knowing that brevity beats bombast and obfuscating oratory, he said simply: “We know what we need to do. But, we will not waste any time discussing how we will do this. The question for us now, to be dealt with in real-time, is who will do it.” In adopting this approach, House had another international precedent, although he was not aware of it (at least in his conscious mind). The Council of the Chilling had taken a similar path in attempting to put tribal governance to a cryogenic death; it knew what it wanted to do, but without working out how this would be achieved in a durable manner, it had decided who would do it.

In the silence that had reentered the scene, neither Mona the moaner (House’s number one wife) nor Porthos (who once thought that he had a clear and undeniable thought to offer) nor anyone else had anything to say. Their thoughts and feelings had all been forcefully exploded only recently in that frenzy of self-expression. Instead, they were busily thinking about life and death – death without warning and a certain predictability about it, a martyr’s death (although they had never heard about Islam), and whether there was possibly a pleasurable life after death.

However, like any good leader, House realized that stressful peregrinations through mental minefields needed a break. In humankind, this might involve a Bex (a headache powder of yesteryear), a cup of tea (a drink still in fashion), and a good lie-down (most fashionable with unionized workers in industrial nations of the Western kind). Mouseland offered a similar process of rejuvenation. He would recommend that. However, like every clever and manipulative political leader in mankind, he realized that a holding pattern of non-action had to be embarked upon immediately. This would be akin to a Royal Commission, whose report he would subsequently reject (as is done in many a democratic parliament) if it did not concur with his own views.

With this template in mind, he closed this extra-ordinary meeting of the tribe with these words resounding in the ears of his tribe: “I will arrange for a Committee of Wise Mice to inquire and report on our long-standing problem. Those of you who are of a practical nature will, of course, speak before this Committee. The question before all of us is simply: ‘Who will bell the cat?’”

 

Thus ended the parable recounted by little Virginia who had somehow learned to understand the language of mice and cats.

Since life, as experienced, can (and will) be viewed in different (and possibly contradictory) ways, the perspectives, complexities, and concerns of the major participants in this saga pertaining to mice and mortality are indubitably worthy of note.

 

Maxwell, I am

I am, I really am, I bloody well am, Maxwell – not Max, certainly not Mangy Max. It is bad enough to have a glorious name like mine reduced to something meaningless like Max, or modified thereafter to Maxie-baby by little Virginia. But the shame of it all to be now referred to as Mangy Max (by House) or MM (by Whicky). And this is in spite of my glorious black shiny coat, the result of my daily diet of a scrofulous mouse. These mice are so slow-witted as not to notice my right paw in its descent upon their hind quarters.

It was House the Mouse who first used that most disparaging appellation Mangy Max. He had spat out that derogatory nickname in an inflammatory intent to create a curse – somewhat in the manner of Montezuma’s Curse – when complaining about my behavior towards his tribe. His complaint had strangely been to Whicky, my neighbor and friend. Whicky, a long-haired Persian (cat, of course), whose historical ancestry is as glorious as mine, shares his abode with House and his mob.

Purely as an aside, why does he do that? Perhaps the eyesight of the Persians had been dimmed during the Dark Ages in Central Asia and the Middle East. This was the time when there was war in the heavens. Dragons then ruled (for a while) that part of the Cosmos in which Earth rushed unperturbed on its regular rounds while Earthlings trembled in fear or trudged through the deserts for decades in semi-darkness. Their gods (which included cats of course) and their farming animals also suffered from this blindness. Well, that might explain Whicky’s seeming stupidity. As a further aside, you will, I am sure, pardon my attempted alliteration as I have so little joy since my family jewels and then my competence to propagate my line of ancient gods were dedicated to the compost heap. I know where they were deposited because Whicky told me so. How did Whicky know? Because his principal slave Virginia (but who actually and foolishly thinks that Whicky is her pet) told him so.

Returning to human folly like the humans I had adopted and trained, Virginia and her family thought – oh dear, how shallow these humans are – that they were the ones who had adopted us as their pets. Mind you, it is a kindly intended description. The connotation of possessing a pet powerfully led to these humans being propelled into a state of smug satisfaction. Pardon the alliteration again, but they are so satisfyingly soothing in the light of that space in my netherlands. I am almost light-headed, indeed slight-headed as well, so to speak.

This unsuspected role reversal allows us gods of Egypt and Persia (and no doubt other places as well) to so dominate our humans. We can climb up curtains (something our Siamese brethren are wont to do), scratch and tear fabric-covered furniture (all of us enjoy that, even when there are trees with appropriate bark in our back yards), or disdainfully look askance and refuse to react when called, picked up, handled fondly, or otherwise shown affection. By these attitudes and actions, we indicate with such sweet subtlety that we, the descendants of the gods, cannot be ruled. Mealtimes are, however, a different kettle of fish (a heavenly thought). Even humans show respect for the cook, don’t they? I mean, a stomach which rumbles forever is so un-majestic!

My innate majesty requires me to regain my proper name and public respect. What is it about these antipodean relics of a eugenically-cleansed species of humans that they need to reject or at least to confuse those necessary gender, tribal, or other ancestral boundaries? For example, someone known as Ali is not a turbaned Turk, but a girl with the birth name Alison. Her modern-day surname of Mead has been truncated from Meadowcroft. I wonder why she chooses to discard the evidence of her tribal, cultural, and geographical heritage. She really should learn from us cat-gods as we surrealistically survey the scene surrounding us with sly satisfaction.”

 

“Of mice and morality – a parable for adults” (Part 1)

This last piece of bicultural fiction in my book “Pithy Perspectives” has entranced readers. I offer it in segments, because of its length, but also to allow ‘Wordpress’ readers to digest the events presented. The New South Wales President of the Federation of Australian Writers was quite entranced by this parable.

The Plan

House spoke. He had the right to speak first because he was the Elder of the tribe. Speaking first has traditionally been understood in all manner of societies to indicate unobtrusively, implicitly, and without further sign or signal the authority necessary to lead. Yet, it was also understood that age or seniority did not necessarily deliver that authority. However, House’s tribe had agreed in that democratic way that had been lost since the demise of the Athenians (who, one might remember, had resided in that location which, nearly 1,500 years later, had become part of a new nation called Greece), that House was entitled to speak first.

So, House the mouse spoke first. But, as soon as he started to articulate his scrambled thoughts, for rapidly advancing age does tend to scramble – as with an egg in a frying pan being man-handled (so to speak) – thoughts, both formed and preformed, Mona (his number one wife) began to moan. Her moaning did not, however, discomfit the tribe because Mona always knew what House was going to say – so she claimed.

Was she clairvoyant? On the contrary, she had lived with House long enough to anticipate not only his words but also his thoughts. Ah, so she thought! She really should have consulted his sainted mother, now in the land of the angels, and thereby able to guide her. For House was not a common house mouse (that is how he received his pseudonym) or even a garden mouse. He was indeed an intellectual mouse who, when the moon was in conjunction with Pluto (not the neighbor’s dog), could not only see into the future but also anticipate trouble. That might explain why he had not been eaten by Whicky, the Persian cat who shared the house with him.

Whicky, so named by little Virginia who, at age eighteen months, had displayed the normal age-related inability to say certain sounds, was a very relaxed beast. He must have been since he seemed unable to see or even sense the presence of House when they were only a meter apart in the kitchen. But Whicky was not the problem. It was Mangy Maxwell (MM), Whicky’s best friend, who lived next door, who posed an existence-threatening problem. Existence is, of course, as Whicky had already intuited, an ephemeral matter. Well, not so much matter as energy perhaps. For, as the ancient Hindus have taught, not only is matter interchangeable with energy, all existence is only Maya; that is, neither real (but not in a Platonic sense) nor unreal and that both real and unreal are merely transitory emanations from that ocean of consciousness from which all objects with form and name arise.

To counter MM, the mice in House’s environs had tried travelling en masse. Yet, after each foraging trip through the paddocks adjoining House’s domain, there would be one less member. They believed that cunning MM had somehow managed to side-swipe into his maws one of their lot.

House had finally decided to have a confabulation. He, in his Whicky-derived wisdom – because it was Whicky’s demeanor which had allowed House to grow old and thereby wise – knew what the solution was. But, before he could speak, Mona had risen with all the authority of ancient wives to speak for him. Big mistake! Wife number two, Angelina, much younger and not as bound by habituation, was not about to let Mona upstage House. So she broke into the moaning that had just begun to flow like water over-flowing a bathtub and insisted – ever so courteously and in that acceptable voice of gentility which is far more persuasive than any other kind of oral delivery – that House should have his leadership say.

Gratefully, House stood up (on his hind legs of course) and spoke. He spoke with that authority which can only come from leadership – whether imposed or earned. He uttered these words of profound wisdom: “We need to bell that cat!”

 

The Problem

Thus, in the beginning were the words. The words were: “We need to bell that cat!”

Then came the void – the void of ocean-deep silence. And what silence! Was there such a silence after God had said to her entourage, “I am, there I create”?

The silence convinced House that he had not dropped a clanger. His suggested solution for the tribe was sound. That terrible silence surrounded the mice and suspended all potential sounds in much the same way as a sea mist seeps onto its foreshore, engulfing, as it were, all other matter whether alive or dead, animate or inanimate, conscious or unconscious. The silence which had suddenly flooded the consciousness of the mice was not as heavy as that winter fog that can press down upon one with its weight of moisture about to be deposited without discrimination upon freedom-filled flesh or feathers. It was also not like the summer mist that filters the dawning light to produce an enlightening glow which yet renders insubstantial all that it subsumes.

Instead, in that deep void of silence, all the brains brought to the confabulation of mice suddenly went berserk. Never had these brains been so stimulated. Never had the normal chatter of trivia which so occupies the lives of mice (and mankind) been silenced by the enormity of this plan of concerted action. And thus and thereby, all the brains went into hyper-drive. If channeled into some kind of propulsive mechanism, collectively they could have found themselves in one of the inter-galactic “worm-holes” alleged by certain speculative cosmologists to link any one universe with another.

But then what would mice know about the Cosmos? On the other hand, how are we humans to know whether intergalactic or interstellar travelers (viz. anthropologists, members of the food supply industry, or armament merchants) have not already insinuated themselves into each and every life-form on Earth? If this has already happened, it would only be an extension of the now well-known path of neo-colonialism. This process of entrapment of the resources and minds of “others” (that is, those who are not “us”) is currently being propagated with a prodigious proficiency by the lust of the last of the white-skinned colonizers. As ever, similarly pigment-deficient accumulators of the assets of others had, over a few recent centuries, not accepted that all humans are but projections from the one and only Creator of the universe and that the urge to control resources that transitorily belong to “others” is truly futile. After all, one cannot even take one’s material body into the ether on Judgment Day. It must be admitted, however, that mice normally do not bother themselves with matters which preoccupy the minds of socially sensitive souls of the human kind, intergalactic and interstellar observer-participants of mice (and mankind) possibly (and probably) excluded.

After an extended silence of the void created by many minds in gear, one mouse started to speak. In his excitement at having suddenly produced a clear and undeniable thought, he forgot to ask for permission to speak from the chairman, his tribal leader. House therefore would not accept his right to stand up (on his hind legs of course) and to speak. As soon as the others saw Porthos (the mouse who thought that he had a clear and undeniable thought) stand up, they erupted. Vesuvius, that great volcano of ancient lore, would have been envious. Fortunately, unlike that eruption that had destroyed Pompeii, the eruption at the confabulation of mice was only oral. An observer of this aural reverberation might be forgiven for remembering, with some amusement, that famous childhood aphorism: “I tought I tought I saw a puddy tat”. For any vision of the pussycat MM, whether real, imagined, or illusory, would certainly have caused a comparable decampment.

The dam was now broken. All those mouse brains in gear, silently churning all manner of clear ideas and fragmentary thoughts as well as visions and feelings not quite ready to be transformed mentally into unspoken words now switched from processing to projection. All that mental grinding, not unlike the grinding of the tectonic plates below the surface of Earth, led to the uplifting into potentially vocal sounds, again not unlike the uplifting of ground-up magma within a volcano, and finally to that mighty explosion of sound. Vesuvius would indeed have been envious.

In the process, poor Porthos was drowned out, but only aurally. Even if the sounds were all near-subliminal squeaks, the uproar was truly deafening. But House cleverly allowed them all to jump up and down and have their say. This they all did simultaneously. He realized that all that brain-power had to be released. He therefore waited patiently for that strange phenomenon demonstrated by large vocal groups: when all the froth and fury of self-expression had been exhausted, there would be a silence – the silence of uncertainty. The unspoken question would then be: “Where do we go from here?” Or, more pithily (as that great Chinese sage Lin Yu Tang might have said to his porcine pet): “What now, old sow?’

 

 

‘Musings at Death’s Door’ – Ponderings of significance

The full title of this book is “Musings at Death’s Door – an ancient bicultural Asian-Australian ponders about Australian society.”  It is a rear-vision-mirror view of Australia after more than 60 years of a highly interactive and contributory life as an adult. The book was first published in 2012.

Chapter 2 – On subservience

“I am intrigued by the discrepancy between the independent stance of the Anglo-Australian worker (originally the bulk of the people) and the obsequiousness/arrogance of Australian governments.  Having been a tram conductor, worked in factories and offices, and socialised with all levels of Australian society, I say categorically that this Aussie worker is someone I respect.  He is the one who will stop to help you were your car to break down on the street.  He stands tall at all times, and encourages immigrants to emulate him.

Contradictorily, Australian governments are subservient, but selectively; originally it was to Mother Britain, later to stepfather USA.  Yet, they will throw their weight about in the Pacific (their US-allocated bailiwick), or look askance at the newly independent nations of Asia with foreign faiths.  These nations will never bend their necks again, and will not pay the respect claimed by Australia.”

Chapter 3 – On family and society

“The family is the basic unit of society.  Some extraordinary, some terrible, changes have seriously affected Australian society since my arrival two generations ago.  These changes parallel those elsewhere in the Western world.  The individualism underpinning those Western nations I describe as Ultra-West has been honed, through associated personal rights, to the point that many children and society at large may be seen as at risk.

Is society, as the coherent collective that we have known it to be historically, on a downward trajectory in Australia?  Will any sense of community and the reciprocal responsibilities within it survive?  Will my Australian descendants, who have grown up without significant support from an extended family, continue to be deprived, relative to my own extended family overseas, of the moral and cultural support available in a community which is linked genetically?”

Chapter 4 – On governance

“Australia plays a prominent part in the push for developing nations of interest to the Western world to adopt our form of politics.  A vote for each adult should lead to governments based on representative democracy.  This will replace traditional tribal governance with rule by political parties (the new form of tribalism), aided and abetted by religious groupings (the other form of tribalism).

Whereas traditional tribal leaders, with a durable leadership, focus on the long-term needs of their tribes, the leaders of political parties, whose leadership is relatively transient, will focus on their short-term survival needs.  The consequential contrast may be between a stable society with a relatively stagnant regional economy, and a relatively unstable society engaged in some economic growth, where on-going growth is a condition of survival.

The core issue is whether the acquisition of a voting right results in voters having any effective say in the politics of elected governments; and whether this is an improvement over traditional tribal rule.”

Chapter 5 – On racism and tribalism

“When a white nation, officially openly racist, changes itself within half a century into a modern cosmopolitan multi-ethnic and culturally tolerant one, any coloured observer would be pleased.  Since many, if not most, nations contain an admixture of peoples offering a diversity of beliefs, values, traditions, and ethnic origins and histories, there is little danger in Australia now joining the Family of Man.

However, the rate of change in the composition of the nation must enable even an evolving host people to adapt and, hopefully, to reach an accord of tolerance promising acceptance – both within themselves and between host and migrant.  In their felt need to expand the population, as well as to further diversify the immigrant intake, have recent Australian governments introduced the seeds of tribal contention and conflict?”

Chapter 6 – On multiculturalism

“Multiculturalism has become a divisive term.  Instead of being a mere descriptive term for an admixture of ethnic cultures, it has now come to reflect an official policy.  This policy enables permanent residence for ethno-cultural communities with religion-based traditions which are widely divergent from those of the mainstream populace; with the new communities wishing to retain their traditions unmodified by time.

An unsought, and an even undesirable, consequence of this policy is that, instead of converging in time with the socio-political structures of the host population, there develop, by choice, parallel cultural structures.  These either delay or deny a desirable eventual integration of these new arrivals into the mainstream populace.  The enlarged population is now not a unified people bonded by a shared citizenship and shared civic values.

Ironically, while these introduced communities seek to retain their version of ancestral cultures intact, back in the countries of origin of these new communities, their cultural practices keep evolving.”

Chapter 7 – On migrants, refugees and asylum seekers

“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  God’s Will may explain this approach.

However, refugees and asylum seekers either cannot afford to wait, or choose 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, will not pass our normal selection process.

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 a 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?”

Chapter 8 – On national identity

“I do wonder if a nation can have its own identity.  Might it be defined in the same way that a personal identity is drawn?  But then, is there a single personal identity for each individual?

In British Malaya, the land of my birth, we were classified according to the territory from which we had come.  I was therefore Ceylonese.  In post-war White Australia, I was initially described as a black man, occasionally black bastard.  Later, I was an Asian student, with Immigration authorities ensuring that we did not become over-stayers.  Then I became an Indian, because everyone brown in colour, other than the indigene, was Indian; although I was occasionally asked when my Afghan ancestors had arrived in Australia.

Later, much later, like everyone else, I was defined by my work, with passing reference to my origins.  Occupation and status were standard delineations of identity.  However, when my wife and I mixed with middle-range diplomats, I was assumed to be a foreign diplomat;              brown-skinned Asian Australians were a missing species.  I guess that my wife and I scrubbed up well too, and spoke ‘proper like.’  Among the academics, I was assumed to be one of them; my tendency to speak in jargon from the social sciences may have misled them all.  I was a mere public servant.  In this arena, one’s social contacts were obliquely, yet inevitably, set by one’s position in the pecking order!”

Chapter 9 – On religion

“While increasing numbers of our younger generations do not see religious affiliation as relevant to their lives, the governments of a secular Australia permit the social values of an authoritarian Vatican to impose these values on non-Catholics.  By favouring Christian immigrants, especially from Asia and Africa, federal governments have sought to counter the progressive erosion of church affiliation.  Strengthening the Catholic vote almost led to East Timor becoming a dependency of Australia.  Religion also interferes with our relations with our neighbours.

Yet, I accept that religious belief can be beneficial.  The need is for mutual tolerance, with the power of divisive priests and their acolyte politicians constrained.  My musings follow.

Almost all of those who profess to having, or believing in, a religion are born into it.  Is it not the religion or faith of the family?  Some exchange their religion for another later in life: it would be a well-thought out shift of allegiance, reflecting a search for a more satisfying faith or religious community.  There will be of course some who are born into a family without adherence to any religious belief, but who may subsequently join a religious sect through a considered choice.”

Chapter 10 – On the Cosmos

“To ponder is also to wonder.  Tiny drops of moisture, each on its own blade of grass, winked at me early one morning.  As the sun’s rays changed direction, an invisible movement of ground-level air created a choreography – a dance of winking droplets.  How aesthetically and spiritually satisfying that was!  Indeed, the beauty of wondrous Nature has always transfixed my ever-roving mind.  To wonder is therefore also to ponder.

A Seeker of Reality will commence with the question ‘What is it?’  In time, his search may lead to the next question ‘Why is it so?’  Is the next logical question then ‘Quo Vadis?; that is, ‘Whither goest thou?’  There surely has to be a destination for our journey through Earthly existence, through life after life.  Is there also a destination for our universe, other possible universes, and the Cosmos as a whole?”

Chapter 11 – On empires, gone and going

“When I ponder about empires, I do so both as a former vote-less colonial subject, and a present-day free citizen.  I now belong to a satrapy, a country subservient to a great power, but I am not in the least fussed about that.  I wonder, perhaps with misguided charity, whether any long-term benefits (even if unintended) had accrued to mankind as a consequence of the great empires of history.  My intuition says that there may have been some benefits at a regional, rather than a global, level.

My feelings dominate my thoughts about colonialism.  These are about the loss of personal freedom and political independence; the imposition of foreign religio-cultural values and the consequent denigration and attempted destruction of the cultural beliefs and practices of the conquered and oppressed people; and the subversion of the local economy and much of the way of life of its workforce to suit the trading and other economic wants of the coloniser.  After all, the interloper was not there for the benefit of the so-called natives; for instance, to teach us how to govern ourselves (as a friend of mine was taught at his school in England).”

Chapter 12 – Concluding my musings

“From early boyhood I have wanted to know about the Cosmos; about nations and why they behave as they do; about key aspects of society anywhere and everywhere; and about what makes we humans behave the way we do.

More recently, I have pondered the following issues.  What determines the trajectories of our lives?  Does the spirit world normally impact upon humanity?  If so, why?  Is there a Creator behind human affairs as well as the Cosmos as a whole?  How can we really know what we think we know?

My most recent interest is in how people divided by their cultures, including religion, can reach out to one another.  How can we un-learn taught prejudice, and accept that inner yearning within us to accept one another?  Would a sense of belonging to the same nation (hopefully with some pride) induce a feeling of one people, in time?

Perhaps because of my increasing understanding of humanity, and possibly some maturity on my part, I find myself becoming more frivolous, while simultaneously ‘taking no shit’ from anyone.  I have had enough of ‘racism,’ tribalism and religious prejudice.  Thankfully, I have finally achieved mental as well as spiritual peace.”

 

Read my books ’The Karma of Culture’ and ‘Hidden Footprints of Unity’ about the issues of immigrant integration, and ‘The Dance of Destiny’ which offers contrasts between Australia and Malaysia/Singapore in the manner ethnic communities relate to one another.    
 

 

 

 

‘Hidden Footprints of Unity’ – Excerpts

Chapter 1       Black Looks in Oz

“…the assumption that Australia not only has

a history worth bothering about, but that

all the history worth bothering about

happened in Australia”

— Clive James

Be careful! Raj will give you a black look, if you don’t play well today.” When I first heard these words, I was mystified. There had been no reference to my colour for decades, certainly never in a stable social situation. Why now, in the mid 1990s? Anyway, it came to my notice that these strange words were being uttered somewhat frequently by Willy, a chatty old Aussie, in my presence. Yet, he never referred to any of the others — all white — as ever giving black looks.   Willy, typically self-confident, in spite of being relatively unlettered, and I were members of a group of elderly men (known as the ‘vets’) who played tennis three times a week.  Our ages ranged from a little under 60 to about 80. Most, like Willy, were ordinary folk, with no pretensions.

Chapter 2       The Power of Pigmentation

“It’s powerful,” he said.

“What?”

“That one drop of Negro blood

— because just one drop of black blood makes a man coloured.”

– Langton Hughes

Like most Asians, I do not take notice of variations in skin colour. When everyone around me sported a different colour, how could I be sensitive to such variations? This claim will no doubt surprise those with a need to detect, and possibly denigrate, anyone with any hint of colour. The way the mixed blood urban Aborigine is talked about is sufficiently illustrative. Since most parts of the world are multi-hued, differences in skin colour are generally not persuasive in human relations where whites are not involved. The exceptions are the caste-ridden, especially the Indians (eg ill-educated Hindu mums looking for ‘fair’ daughters-in-law); or those Euro-Asians who sought, generally by necessity, to identify themselves exclusively with their usually distant white progenitors.

Chapter 3      To Have a dream

“It is a great shock … to find

that, in a world of Gary Coopers,

you are the Indian”.

– James Baldwin

I can claim to know only one Aboriginal person. Indeed, I have met very few Aboriginal people over half a century in Australia. How am I to meet them? Our paths are so far apart. When a meeting does take place, there might be little of that communication that one might expect from people sharing the same stage. Are they keeping themselves apart, because they have been rejected by white society?

Chapter 4           Which  way  to  the  Cosmos?

“Now, my own suspicion is that

the universe is not only queerer

than we suppose, but queerer than

we can suppose.”

– J.B.S.Haldane

I well remember being taught, at about the age of eight, that the universe is without beginning or end. It was part of my acculturation. My mother, well read in our tribal language, and with a strong belief in our religion, started me on this path. She thus planted the seeds of a significant search — for understanding the meaning of life. This search was to stimulate and sustain me for the rest of my life.

Chapter 5        Peering  into  the  Void

“No matter how I probe and prod

I cannot quite believe in God.

But oh! I hope to God that he

Unswervingly believes in me”

–   E.Y. Harburg

On this fragment of the Cosmos known as Earth, there are those who seem to know what creation and existence are all about. Then there are those who claim to know, surrounded by that multitude who just want to know. Amongst the Hindus, there is that belief (expressed in the Upanishads) that, through meditation, one can realise Reality. Although this Reality cannot be described, one can come to know it by identifying with it (ie by realising it). It follows that, as stated by J. Krishnamurti, those who know cannot tell.  Those who claim to tell apparently do not — cannot — know. This unitary awareness, being experienced, is uniquely personal. It is non-transmissible, beyond words, beyond thought (so we are told).

Chapter 6        The  end  of  Tribalism?

 

“How can you govern a country

which has 246 varieties of cheese?”

— Charles de Gaulle

PART ONE — Foreigners Everywhere

  • The whitening of terra Australis

 Australia went from monochromatic to multicoloured; from mono-cultural to multicultural, and from monolingual to multilingual, all within 2 hundred years. This is quite an achievement for any nation, if one could only ignore the poor Aborigines, with their original diversity of tribes and tongues. This tri-level transformation of the country was, however, only the secondary change which the indigenes of the nation have had to contend with progressively. The most tragic impact upon the original black inhabitants and their abode was caused by their white conqueror, camouflaged as a seeker of discovery.

PART  TWO – The Merging

  • Rejecting the new unwanted

Australia’s infamous dictation test allowed officials to throw out anyone they (or their political masters) did not want, for any or no reason. This was achieved simply by finding a language which the applicant for immigration entry could not possibly know. This approach was clearly reflective of the utter ignorance and insensitivity of leading Australian politicians then. It was all so fatuous, contrasting with the currently impossible task of ridding the nation of queue-jumping economic migrants seeking asylum, especially the ‘boat people’.

Quaint interpretations of international commitments; the assertion of unlimited rights for illegal entrants to avail themselves of unending publicly-funded legal services and appeals; an unbalanced emphasis on the use of lawyers to present the unlawful immigrant’s case for admission to Australia (when he has carefully destroyed the documentation which authorised him to enter his port of departure to Australia); a reliance on the adversarial court process, with the lawyers not required to assist the nation by objectively searching for the truth; a claimed right for asylum applicants to live freely in the community (presumably at the Australian taxpayers’ expense) whilst their refugee status is being assessed; or, alternatively, to have community standards of comfort whilst in detention,  with education, welfare and social worker support thrown in; all these highlight the distance administrative and legal processes have traversed since the days of the dictation test and its policy parameters.

Those who landed on Australia’s shores by boat, in the 1990s, travelling in a highly calculated manner, can claim (through their Aussie advocates) more entitlements to legal aid, access to the courts and other services than are available to us taxpaying citizens.

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To conclude:

Adapting an Ethiopian proverb: when the spider webs of a nationalism based on a shared humanity unite, they can tie up the lion of tribal diversity. What Australians of all origins should now work towards is the evolution of a new national identity. In this objective, is there scope for each cultural strand of Aussie humanity to articulate what it contributes to this evolving national image? Could this possibly be done on the basis of what the collective soul says? In so doing, all past contributions of value to the human spirit would be recognised.

The new identity would thereby rely less  on highwaymen, failed excursions overseas, cross-dressing ‘wannabe’ humorists, caste, gender and religious wars, and the ‘deputy sheriff’ role (with its implications of a smug superiority on the surface, and a sub-surface insecurity).

The new identity would re-focus on communitarian aspects of society. Both individualism and tribalism would give way to community cohesion as the Aussie Family of Man.