With our guidelines firmly in mind, let us see how far we can get in using my proposed Reconciliation schema to devise a plan for the future. The temporal references notwithstanding, it should be evident that, as far as possible, all six elements need to be addressed concurrently. It should also be understood that some of the measures mentioned here will also have relevance to elements in the schema other than those in which they are discussed in detail.
Allow me to reiterate what I said in my essay on Truth-Telling: The most important thing is to inspire action that forges productive links, extirpates injustice, promotes well-being and leads to a more harmonious society. The term “well-being” here is meant to encompass the whole range of health, accommodation, employment and other social dimensions of human experience.
It is as well to bear in mind that Government is not necessarily the most important player. Efforts by smaller organizations or individuals should not be spurned out of hand.
I hope that, as with others in this series, this essay provides food for thought for indigenous and non-indigenous Australians alike.
Past
Acknowledgement of our shared past
The main challenge here is to encourage non-indigenous people to acknowledge the shared past, particularly that involving mistreatment of indigenous people. Although I won’t attempt a systematic response here, the key questions are:–
Acknowledgement need not be verbal or explicit. In some ways, implicit non-verbal statements can be just as powerful, communicating a matter-of-fact acceptance of history: “This is what happened, we are not sweeping it under the carpet, it is there for all to see.” Sometimes we may not even have immediate evidence of acknowledgement. Information may be imparted and result in silent awareness of a past hitherto little known. The mind of the recipient is altered in such a way that their new understanding could, at some future time, lead them to vote, argue, educate, read, attend, engage, purchase or otherwise act differently. Such subtleties may not be accompanied by immediate satisfaction but should be deemed valuable nonetheless.
Apology
The Commonwealth Government’s 2008 Apology to Australia’s Indigenous Peoples formally recognized, at the highest level, the systematic mistreatment of indigenous people in this country over many generations. The motion was passed unanimously by both Houses of Parliament. But apology is not enough. While words have their place, “actions speak louder than words”, as they say. The Apology Speech to Parliament recognized this, but unfortunately what is being shouted now is the failure to live up to the promise. Nevertheless, the Apology does represent acknowledgement of a shared past, albeit largely from a broad perspective. It now falls to other mechanisms to identify themes and record in detail actions and consequences from that shared past.
Truth-Telling
I have suggested that the Truth-Telling project is of crucial importance and should continue to be pursued, regardless of the surrounding political climate. While ideally it would be conducted with both moral and logistical support from all levels of Government, such support is not essential, and lack thereof should not be allowed to derail the project. There are relatively inexpensive ways to proceed which do not require Government backing. It must be recognized that, while it is a prerequisite for understanding the past, Truth-Telling will largely be a matter of indigenous people themselves providing information. Mechanisms need to be found to encourage non-indigenous people to acknowledge this shared past also. It is heartening to see that this is already happening to some extent, with reconciliatory meetings between descendants — of non-indigenous perpetrators on the one hand and their indigenous victims on the other.
History
The pursuit of History, academic and otherwise, will doubtless unearth further evidence of past injustices. Relating the history of Australia’s First Nations people to that of indigenous people in other countries not only aids analysis of behaviors that should never be repeated but also enables indigenous people from around the world to share stratagems for dealing with their situation.
Australia Day
Somehow we need to address this vexed issue. Is January 26th to be celebrated as the anniversary of the founding of Australia or mourned as the anniversary of the British invasion of an already occupied continent? Should the date of Australia’s national day be changed? Given that the nation of Australia did not come into being until January 1, 1901, the answer to the second question would seem to be “Yes”.
My own preference would be to transfer the day of national celebration to January 1st and rename January 26th as “Colonization Day” (or “Colonisation Day” if you prefer). This designation, being intermediate between the current alternatives (“Australia Day” and “Invasion Day”), could be seen as less divisive and consequently more helpful in fostering Reconciliation. After all, it is the celebratory aspect of January 26th that is the really divisive thing, and my suggested name should go some way towards discouraging celebration on that particular date. And (at the risk of betraying a certain cynicism) I ask: How could a nation that even now continues to pay allegiance to its colonizing power, to the extent that its Head of State is the official representative of that power’s monarch (whose birthday, by the way, we are pleased to celebrate with a public holiday), possibly object to my suggested label? When it comes to public holidays, I have no doubt that the collective imagination will find some way to justify their retention!
The above proposal would allow people to observe January 26th as they see fit, without the political ambivalence and awkwardness associated with the current situation. I think its implementation is quite feasible, although I suspect the status quo will remain. At least acknowledgement by non-indigenous Australians of our shared past is already becoming part of the fabric of January 26th, and maybe this is as far as things will go. Certainly it is incumbent on political leaders on the day to reflect on the nation’s problematic origins and recognize that not all Australians view the day as cause for celebration. Regardless of its label, the date is an appropriate one for recommitting the nation each year to the ideals of the Apology and to the concerted pursuit of justice and reconciliation for Australia’s First Nations people.
I refer you to my essay on an alternative Voice for further thoughts on Australia Day. Were the above proposal to be implemented, January 26th would become available for a Voice Event; otherwise, January 25th would probably be more suitable for such an Event and furnish a convenient preamble for the political recommitment alluded to in the previous paragraph.
Treaty
The very existence of any treaty entails at least some acknowledgement of a shared past, one moreover that involved conflict. However, for a variety of reasons, the negotiated statement of that history is likely to be considerably circumscribed and facile. Despite these misgivings, it may be possible to devise a statement that goes at least some way towards substantiating the justice of indigenous Australians’ aspirations. More broadly, though, I have expressed reservations about the Treaty project. In any case, it seems now to have devolved into a varied collection of arrangements in sub-national jurisdictions. To be meaningful, these arrangements still need to include a holding-to-account and consequential measures to redress past and ongoing wrongs.
Education
It goes without saying that one makes use of the education system, at all levels, as much as possible. Not only does it disseminate information about the shared past, but the very inclusion of these topics in the curriculum itself acts as acknowledgement of their relevance. One needs to be mindful, though, that education systems are vulnerable to political intervention, so strategic and psychological measures need to be in place to counter such an eventuality.
Flags
Flags are an example of non-verbal acknowledgement of reality. Aboriginal First Nations flags are particularly significant when flown or displayed by non-indigenous people.
Monuments
Monuments are another (primarily) non-verbal means of communicating messages about the past. Unfortunately, they can be prone to vandalism, a remedy for which I propose in my remarks on racism below.
Museums
Museums are a great means of imparting information. They can accommodate both the good and the bad, over time spans short and long. Modern display technologies and design offer more opportunities to engage visitors than ever before. Museums do not have to be large or based in capital cities in order to make a mark. Special-interest museums can have a charm of their own. A facility that invites visitors to express their acknowledgement of the shared past and aspiration for a better future (perhaps by signing something on their way out) could be a worthwhile feature.
Creative Arts
Creative arts can speak to both the intellect and the emotions. If we wish to go beyond tacit acknowledgement, though, we really need to encourage non-indigenous artists to produce works of relevance. After all, it is the non-indigenous population whose acknowledgement we seek. For example, consideration might be given to establishing awards specifically for works by non-indigenous authors, painters, sculptors, musicians and the like that address the shared past in an appropriate manner.
Here I won’t adopt any sort of classification scheme (such as visual arts, performing arts, etc) but merely content myself with some examples.
Literature
Not all stories by indigenous writers refer to the discriminatory practices under discussion here, but many do. Equally important as the writing is the reading. People should be encouraged to purchase and share books by indigenous authors. Why not give something a bit different as a gift for a birthday, Christmas or whenever? How many book clubs have discussed works by indigenous authors? Acknowledgement may only be tacit (as suggested above), but there is great opportunity for forging new relationships, even if only in the mind. Authors usually welcome feedback from readers, so here is an avenue for non-indigenous people to acknowledge our shared past.
Movies
People these days relate well to movies, so movies, both documentaries and fictional works, are an effective medium for drawing attention to our shared past. Short works as well as long should be encouraged. Even passing references to atrocities can convey matter-of-fact, uncontested acceptance of them, inducing the desired mindset. Here too, works by non-indigenous screenwriters and production companies have special value and should be supported. Dissemination by largely non-indigenous organizations such as TV networks can constitute tacit acknowledgement on their part of the shared past. Even if their motivation for dissemination is more financial than ethical, it serves to some extent as endorsement of a new era of understanding, thus facilitating acceptance in the broader community.
A movie needs an audience. People should be encouraged to seek out and view films with indigenous content. Film festivals and film societies can play a role here. Indigenous film festivals in particular should be fostered and promoted.
Theater
The immediacy of live theater lends itself to having significant impact on an audience. The problem is that all too often one is merely “preaching to the converted”. The challenge, then, is to develop scripts that convey political messages in more subtle ways.
Drawing and painting
In viewing such artworks, one generally has time to explore and interpret. In the present context, we want works that non-indigenous people can comprehend. One possibility is to create artworks consisting of two panels side by side; one panel would depict a story in a more traditional indigenous style, while its neighbor would portray the same story in a style more familiar to non-indigenous viewers. Such a work might result from a collaboration between an indigenous artist and a non-indigenous one. Allowing an audience to watch the work in progress could send a powerful message.
Games
Many people enjoy games, whether they be board games or computer games. Games can incorporate useful educational material. And their ability to give immediate positive feedback for making “the right choice” could be exploited here with profit. It would take enormous skill to devise something that people (in a certain age group?) would want to play, and play repeatedly, while at the same time eliciting acknowledgement of a shared past, but it is a challenge worth accepting.
Fair compensation for damage inflicted
Reparations
In my essay on Treaty I advocated the pursuit of reparations for iniquities visited upon Australia’s First Nations people, and furthermore that they should be separate from any undertakings to improve the lot of the indigenous population — on the grounds that it is important to recognize, and distinguish between, harm done and aspirations for the future. Unfortunately, the battle for financial reparations is likely to be bitter and protracted, although the High Court has given some cause for optimism, at least in certain circumstances. It may be advantageous to establish a special “task force” dedicated solely to devising a scheme for determining which groups should be party to a deal and what monetary arrangements would be appropriate. Members would be drawn from both the indigenous and non-indigenous populations and would ideally include representatives (possibly retired) of the judiciary. The idea would be to devise a blueprint that Governments and Courts would be hard-pressed to deny. It may be possible to convince a Government that implementation of the recommended scheme would actually be in the interests of Australia as a whole, as the issue of reparations could then be deemed closed, with at least some measure of justice having been done.
Non-monetary remedies
Even if there is no specific “punitive” element to the financial reparations sought, the very fact of there being reparations could be interpreted as exacting some sort of punishment for wrong-doing. To what extent the punishment should “hurt” the offenders is a matter for the aggrieved parties to determine. Deprivation of wealth (of whatever form) hurts just about all humans, with monetary wealth being particularly defended by non-indigenous people. Other sacrifices on their part may be deemed relatively less calamitous by them and consequently less meet by indigenous people. Be that as it may, certain non-monetary remedies may even have greater value to Australia’s First Nations people than monetary ones. For this reason, as well as for the potential to lower the amount of monetary reparations sought and thereby increase the chances of securing a deal, it is worth exploring what non-monetary remedies may be acceptable.
Reparations might be construed as making amends for either damage or loss. It is in the latter context that non-monetary remedies could have particular application, the key objective being restoration of that which was lost in some way (as a result of being stolen, denied, forbidden, neglected, crushed or whatever). Some examples:–
Land
By now there is a body of experience in achieving the restoration of land rights, but no doubt further progress can be made.
Access
Even if they are not located on land owned or controlled by indigenous people, all sacred sites and places of special significance should be protected from desecration or obliteration. Not only should this be done via legislation with deterrent clout, but consideration should be given to increasing surveillance of particularly vulnerable sites, with rangers, security services or cameras in place to detect and identify culprits. In addition, means should be found (perhaps via designated corridors, preferably along traditional routes) to permit freedom of transit by indigenous people to their special locations.
Language
No stone should be left unturned in the effort to reconstruct, reinstate, preserve and promote indigenous languages.
In attempting to win over those who oppose the idea of meaningful compensation of any sort for Australia’s First Nations people, one could perhaps exploit the popularly accepted (but possibly fanciful) national penchant for a “fair go”. (In fact, the Apology Speech flagged this as particularly pertinent to the indigenous situation.) Here I would envisage some sort of potentially award-winning fictional performance artwork (theatrical, cinematic or television) that has no overt relevance to indigenous issues at all, but which is so powerful in its depiction of the injustice of uncompensated iniquity that it cements this idea in the national consciousness without triggering latent bigotry. A carefully chosen tag line from the work could then be used in indigenous campaigning for reparations. The underlying premiss is that people identify vicariously with real victims via analogy.
Present
Appreciation of present inequities
Truth-Telling
Tragically, inequities persist into the present — all the more reason for a concerted pursuit of the Truth-Telling project.
Voice
A suitably designed Voice mechanism has a major role to play in drawing attention to present inequities.
Racism
Racism appears to be on the rise throughout the world. The Australian Government’s National Anti-Racism Strategy attempts to address this blight in the Australian context. Its purview extends to all minority groups, but indigenous people stand to benefit from any successes in fostering a more tolerant and supportive society.
Physical expressions
A potential difficulty with physical representations of indigenous history, sovereignty and culture is their susceptibility to defacement or destruction by racist elements of society. Here we might learn from Germany’s handling of Holocaust-deniers. Legislation could be enacted prohibiting such acts and stipulating suitable punishments for offenders. Special programs might be devised for reorienting such people so that they see why the broader society espouses constructive engagement of all races with one another and why their destructive behavior will not be tolerated. Legal protection of indigenous symbols, flags, monuments and the like — whether on public or private property — would send a powerful signal that the nation as a whole recognizes the special status of its indigenous inhabitants and values them and their culture. This could go some way towards addressing the shameful treatment hitherto and constitute a major plank of Reconciliation.
Of course, when it comes to racially motivated physical assault of persons, this is a matter for the police and the courts. It is to be hoped that the latter act so as to discourage such behavior by potential offenders in future.
Verbal expressions
This is not the place to embark on a discussion of freedom of speech and any possible curtailment thereof. Society as a whole should make it clear that vilification of any individuals or groups is to be deprecated. But I think it is also important to institute psychological protections for vulnerable individuals (including Australia’s First Nations people). Too many people in the world take offence far too easily; a not insignificant proportion of persecutions and wars can be attributed to this proclivity. There is wisdom in the old adage, “Sticks and stones may break my bones, but names will never hurt me”; we would do well to heed it. Verbal expressions of racial prejudice need to be as water off a duck’s back. Inculcating such a mindset in susceptible youngsters would immunize them against future psychological distress and deny abusers the satisfaction of seeing their behavior inflict the damage intended.
Remediation of current plight
Special consideration
Always there will be a need to explain why Australia’s First Nations People represent a special, and specially deserving, group when it comes to treatment by the nation as a whole. This is difficult when so many non-indigenous Australians see themselves as victims in the society and don’t wish to see other victims given special preference or privilege. So (as I mentioned in my essay on Reconciliation) it needs to be explained how such “privilege” does not undermine equality and equity in the society as a whole. It could be worth apprising the rest of the Australian population of what’s in it for them if First Nations issues are addressed in the manner proposed.
The case for special consideration should be succinct and stated pretty much as a matter of fact, as something that no reasonable person could gainsay. One possible line of attack would be that, having been singled out for special consideration to their detriment in the past, Australia’s indigenous people now deserve special consideration to their advantage in the present.
Another approach might be to ask: Did Australian Governments do this [specific example of iniquitous behavior] to you? They did to Aboriginal people. Did Australian Governments do this [another example of iniquitous behavior] to you? They did to Aboriginal people. (Repeat several times.) Isn’t it time we gave Australia’s First Nations people a fair go?
I think the development of one or more arguments supporting the notion of special consideration should be high on the agenda because so many campaigns presuppose the special status of indigenous people.
Closing the gap
I discuss Closing the Gap in a separate essay in this series.
Incarceration
This is a desperate situation, multifaceted and seemingly intractable, so it is worth making special mention of it here. Innovative, even radical, thinking is required.
Imagine if we had a policy of zero incarceration of indigenous people. (This would be a prime example of a situation where we would need to justify this special treatment — see the discussion above.) It may seem outrageous to remove imprisonment as an option (in all but the most extreme circumstances such as murder, say), but it could provide a starting point for devising alternative strategies. How might things work then? What measures might be put in place to thwart the committing of offences in the first place? How might these differ for different age groups? What non-custodial options might we devise for offenders who do slip through the net?
Allies
In line with my suggested Guidelines, allies should be sought outside the political system. Philanthropic and pro bono assistance can be invaluable, and every effort should be made to ensure a positive experience for the benefactor. Universities have much to contribute. Not only can they offer special schemes to support indigenous students, they can use courses of study, student projects and research programs to address ongoing inequities. And again, something really needs to be done to exploit the good will of the large number of “Yes” voters at the 2023 Referendum.
Future
Mutually respectful engagement in future
Despite the disappointing result of the Referendum, it is still worthwhile attempting to engage with the rest of the population, rather than insulating oneself from it entirely. The less the reliance on political processes, legislation and bureaucracy, the better the chance of meaningful rapprochement at the more personal level. Not only is this in the spirit of reconciliation, it should also improve the chances of achieving core goals (such as closing the gap).
Treaty
While a formal Treaty could provide a legal framework for respectful engagement, it is not necessary for meaningful engagement. I discuss prospects for a Treaty in a separate essay in this series.
Welcome to Country
Welcome to Country is a wonderful ritual. It clearly enunciates the principle of continued indigenous ownership of non-ceded land while at the same time extending the hand of friendship to visitors. Respectful acknowledgement of such welcome engenders the spirit of Reconciliation. Unfortunately, official recognition of the value of this simple ritual is fragmented and unreliable. I think it is important to persist with this little ceremony wherever possible. It bespeaks a dignity and generosity of spirit the rest of the world would do well to apprehend and appreciate.
Voice
A suitably devised Voice mechanism would lay the basis for respectful engagement at the highest levels of Government. As the Referendum failed to establish such a mechanism and other attempts appear to be foundering, I invite consideration of my own proposal for an alternative Voice.
Collaboration
In my essay on the Referendum, I said that, although “Yes” voters were in the minority, it must not be forgotten that they formed a substantial minority and could still represent a huge fund of good will that could be tapped for support in the future. Much of the momentum has undoubtedly been lost, but I suspect there are at least some in the electorate who would like to contribute in some practical way to furthering Reconciliation, if only they were given some direction as to what they might do. There must be quite a few projects aimed at closing the gap that would benefit from this sort of involvement. To this end, the Close the Gap Campaign (to give one example of an organization in this sphere) could issue an open invitation to prospective participants, with attractive avenues identified for them to explore. One suggestion would be to advertise “job descriptions” akin to those in the world of employment but far less formal. The idea is for the Close the Gap Campaign to have some mechanism for harnessing the good will (and possible expertise) of individuals, in addition to that of its constituent organizations. Retirees often have expertise that can be exploited, and many now have the time and inclination to pursue projects that leave the world a better place.
In the business arena, there are many opportunities for fruitful collaboration, with benefits for both indigenous and non-indigenous enterprises. Government seems interested in playing a part in supporting indigenous businesses — a welcome development if the associated bureaucratic overhead is not made too onerous. It is important, though, that Government not focus on this relatively undemanding exercise to the extent that other, more critical, tasks (such as closing the gap) are relegated to the background. Life is not all about commerce.
Overtures
In the wake of the failed Referendum, I think it behoves well-meaning non-indigenous Australians to reach out to indigenous Australians. Many of the latter are still hurting. So make the effort. Seek out indigenous organizations, be they localized or more overarching, and just make contact. Ask what they would like now and what you can do to help. Maybe there’s no need for help at present, but even a brief interaction can have deeper undercurrents for both parties. For their part, indigenous Australians should be prepared to greet such overtures in the spirit of reconciliation and (if appropriate) to formulate cooperative campaigns (in the broadest sense of the word) that advance progress towards practically achievable worthwhile goals.
Full expression of their culture by Australia’s First Nations people
Treaty
Ideally, this would be a provision of any Treaty arrangement.
Youth
Guiding its young people towards adulthood is a major concern for any society. Shepherding them around the pitfalls, rescuing them from misadventure, and imbuing them with a set of cultural ideals and practices that will unite them and comfort them throughout their future lives are all part and parcel of being human.
Sadly, this process seems to be broken to a disquieting degree in certain sectors of the indigenous youth population. Much of the blame for this can be placed at the feet of governments over many generations, with their deliberate destruction of indigenous culture. The result is disproportionately high rates of fetal alcohol syndrome, crime, incarceration and suicide, to name but a few items of concern. Valiant attempts to remedy the situation are being made by indigenous Elders and others; they need to be given every support by governments. I myself have no particular expertise in this area, so I will just offer one idea here for consideration.
A variety of youth movements in other contexts have proven quite effective in inculcating, preserving and/or fostering particular ideas and cultural practices. Among their number we may cite Boy Scouts, Girl Guides, Hitlerjugend and Sunday schools. (I make no comment on their underlying philosophies: it is their ability to engage young people that is relevant here.) Such movements generally cater for youth of all ages, with any age groupings therein likely to be more inclusive than those found in ordinary schools. In a way, they function somewhat like the broader community of which they form a part, with more mature members aware of their being role models for younger ones. It is worth considering the usefulness of such groups in indigenous situations, as they may offer some prospect of making young people less likely to turn to drugs, alcohol, crime or suicide. At the very least, they could help foster pride in their culture.
Events
Events provide focal points for the exhibition of culture. They can unite exhibitors (performers or whomever) with one another and with other attendees. Hence they can serve both to maintain a culture and to promote its appreciation by people of differing cultures. It would be nice to see more cooperation between indigenous and non-indigenous Australians in staging local and regional events that showcase indigenous culture and concomitant positive interactions with other cultures. There is scope here for embracing the concept of pilgrimage, so successful in other contexts. The physical journey to the host country reflects the spiritual journey towards Reconciliation.
Conclusion
My aim has been to devise a plan that reorients the project of Reconciliation in the wake of the failed Referendum. It was motivated by a desire to help dispel the psychological trauma engendered by the Referendum vote. What I consider to be the essential elements of Reconciliation can still be achieved. Key to this are heeding the lessons of the Referendum debacle and adopting a more pragmatic approach in the face of a volatile political climate.
It is not meant to be an exhaustive plan. It will be apparent that many of its components relate to campaigns already in progress. But I hope the ideas presented here go some way towards improving the lot of Australia’s indigenous population.
I emphasize that the measures incorporated in this plan are only suggestions. It is for Australia’s First Nations people to decide for themselves how they wish to proceed.