Sorry in Kinship

This is a slightly reworked short essay I wrote for an American based yahoogroup which focuses on the theology of evolution. I have been writing recently about why it is that Australian Aboriginal culture sustains an overt teaching for the external self expression, about the human types and archetypes, in which we can learn to know ourself by following the right story.

Most cultures, and indeed most mainstream religious contexts, keep the knowledge of which archetype is each individual’s real story, a secret. It is a secret which each individual needs to find for themself so as to validate it. I am using the word “archetype” here since anthropologists have used that term to delineate the set of essential story lines which are true to every culture.

What does not happen in Aboriginal culture, is for any person to be told exactly which story is their own real perfect archetype. Yet each person is given a name at birth which correlates their whole living situation into the set of sisters or brothers whom also all have the same name, and whom ideally, if every marriage has been made perfectly according to kinship rules and laws, will be the all the same archetype. Most persons belonging within Abrahamic traditions also follow a similar pattern in naming, by which heritage my father gave me the name Rebecca at birth, which is the same in meaning as my Warlbiri name nungarrayi. These names are very close fits to my actual story from my birth place, however the exact story is told in its feminine version, between the chapters of the Torah about Joseph. I know its story best from the male version about Koopoo the Kangaroo, who turns into a Rainbow Serpent, alike to Joseph’s shirt. Rebecca or Rivaq or Rabia are all names which carry the same type of story, but from differing locations in origin.

Sometimes it happens that a person just naturally notices very young what their own story is. In other instances people live their whole life according only to that story which is being socially provided them, if they are not born adjusted into the right archetype because of their parent’s marriage variety. Aboriginal culture(s) is(are) much more restrictive than most cultures in respect of what forms of marriage are enabled. Either it is perfect, or to a person whose archetype belongs to a grandparent's generation. There is no intermarriage of persons of the same archetype ever allowed, and any instances of such are ostracised from culture altogether. I only know of one example of that sort of marriage existing, and it was usually through rare examples of very promiscuous females, and much opposed by other portions of the tribes local to the example in mind, which had been between the Brisbane and Clarence rivers. In fact, in the region in which evidence has arisen that a Jihad was current then in 1788. I know also that within Aboriginal mythology, the story line upon which the life of Kunti, from Mahabarata, is told and enjoyed, had always been one upon which no such marriages of incest could take place. The river flows deep in her story, and among us Australians just as deep as it had for Kunti, but without ever demeaning the human behaviour, and thus all the more enjoyably.

In remote hunter gatherer cultures, the ostracism of persons of the same archetype whom engage in intimate relations, basically amounts to the individuals concerned being abandoned to die in one another's company, without any other persons to blame for their own behaviour. Other rules in place governing relations between men and women of the same skeletal archetype, include a need which is instructed to all children, that in one another’s company there is to be no sexual references whatsoever, and if that happens, it must be held as the female’s responsibility.

In some tribes, but not all, marriage between a son-in-law and mother-in-law, or between the archetypes in which that relationship ideally occurs, is also forbidden and carries a death penalty. Sort of like a mercy killing, but that is among the communities who rely on the desert environment, while where there is more water, that form of social relationship is recognised, but always recognised as rape. A mother-in-law and son-in-law may live even closely bound, but must never engage in any direct recognition of one another. Where there is recognition, it is said to be the cause of why platypus manifest in nature.

The severity of social sanctions for marital relations and all intimate relations, is the necessary accompaniment to enabling that even children are able to form open mental associations with the stories of ancestors (like cult and/or lodge stories as Native American cultures defines such) in which their own life is taking shape.

There is one other aspect of our indigenous culture which enables this. It is that all our lodges, or patrilineal clans, as well as the matrilineal kinship name given at birth which is more akin to a cult identification, have animal totems, and in the ancestral and religious traditions, it is believed that even the most honourable figures and holiest men, manifested a transformation into an animal form. The basic belief is that if even one person in any community, enacts even one criminal behaviour, then that act effects the possibilities of the future for every other person in that community, and so every person accepts some small portion of the culpability, equitable with the extent to which they could not help but notice the consequences of crime.
What eventually socially manifests is a conscious conviction of belief that every one among us is wrong to be letting any criminal get away with crime. There is no viable method of sustaining a healthy culture without causing it to be isolated fully from every other culture, which is perhaps why Australia is as it is, in that our culture was socially isolated from the rest of the planet for many thousands of years, even giving rise to a whole array of new species. The arising of marsupials and eucalypts is believed to have been caused by the fact of the best and most innocent Souls coming to rest within the form of flora and fauna. In fact, our native flora and fauna is unique in its capacity to live in extremely arid regions, and particularly with a high level of salt in the subterranean water table. Also the eucalyptus family is very neatly discriminatory as to which plant typically corresponds to which archetype of human association.

Earlier this week the new Labor party prime minister made an apology for the past government policies existing between 1901 and 1967, in which all children known to be of the Aboriginal race were made wards of the state.

It is about time. Many of those whom were removed from their mothers are among the best and brightest of the Australian intelligentsia, and many other of the most intelligent among Australians are of mixed racial blood and have grown up in families who feigned having no Aboriginal ancestry in order to protect our children. Notably also the British sent here the best adept of their convicts, yet thus it is that our indigenous culture has predominantly been able to relate to the invading culture through the criminal world, since I can not say the same for the figures of authority whom were also sent to Australia. Perhaps it is fortuitous for the British that they invaded a country in which our Animist belief is so very inculcated into the pattern of detecting and exposing criminality.

In these days around the Prime Minister providing an active statement, or declaration, of apology, in saying sorry, it seems appropriate to be attending also to the fact that the Australian constitution still awards the land the status of having been Terra Nullius in 1788. That legally defines Australian territory as having had no human inhabitants prior to 1788. In 1988 prior ownership of Australian territory was however acknowledged. Does this mean that Aboriginal Australians today are still not being awarded basic human rights? The answer in general is yes, and that also that status is embodied in the nuances of various aspects of contemporary and recently formed legislation.

I can personally attest to this fact, since I have never experienced in all my life the level of dehumanisation as has happened to me since I first identified myself publicly with the Aboriginal Ancestors of many white Australians like me.

What the statement of sorry is all about, needs to be regarded as an apology for having branded our Animist faith as tantamount to being unable to provide safety within which children can grown up into a human outlook upon their adulthood.

Our culture is such that we can not really fault anybody for blaming us for having our animal identifications, we can merely assert that not every animist type identification is caused by criminal behaviour, and so it is overtly wrong to perpetrate the psychological abuse of projecting upon us any imaginative concepts of what sort of behaviour has caused us to identify with the fauna and flora, or even the geology. That we are an honest and hardworking culture, race, and ethnicity, by nature, is proven in the strength of many aspects of today's modern Australian culture, and the worth of our scientists and our environmentalists, our school teachers and nurses, and our family and social stability patterns generally.

The contemporary situation in respect of the intervention into remote Indigenous-and-Aboriginal communities sadly had the potential to aggravate delusions about why it is that our culture(s) sustains patterns of self identification with the natural environment. We who are Aboriginal Australians, must respect the National apology for the theft of children to be also an apology in respect of cultural alienation, and therefore also be what needed to happen to redress the problem of wrong notions about why our identifications with the natural world exist. For persons whom are not Aboriginal, the best way to regard our belief, is to associate all our non-human identifications, with the processes by which diseased mental patterns are exorcised out of the human mind, and into the natural world. Our culture is resplendent with long held belief, taught in that portion of our older mythology which is compatible with Islam, that a person can turn into a tree and birds and then from that form then become turned into a star. That language is euphemism for entering Jannah, after having first accepted the process of full exorcism of the Soul.

Today I want to say thankyou to every person anywhere whom has joined with any of the prayers around the world which are enabling of this statement of sorry from the Prime Minister of Australia. That thankyou extends also to enabling all individuals whose lives have been immediately detrimentally effected by Australian Government policies in respect of the removal of Aboriginal children from family safety and integrity, to be included among those whom experience the benefit of the apology. Most indigenous Australians are far too put upon to have been able to realise how much prayer and effort from other communities has contributed to obtaining the apology from the Labor government. Thanks in particular to all those believers in One God whom never lost sight of the fact that our culture sustains possibilities of belief in One God, even when the god-head type cults are being brandished more assertively. Initiated men know the difference, and our initiation traditions, where held in full strength and truth, defy anybody to assert that One God might not be the cause of all and every manifestation of reality. Yet in this modern world, the way of our men had been silenced. It is my sincere prayer for sustaining all life in Allah that our men will become enabled once again to fulfil with dignity the real destiny of our culture, Inshallah with grace.

Within that thanks, I want to add for the American context, a specially felt thanks to all those whom have taken up the ropes of finding the way through science to begin to have amassed the scientific data within which using Kinship regulation by name, as a basis for culture, will one day be proven. Particularly in the fields of immuno-genetics and cognative neuorolgy, and in the hope and faith that one day those efforts will be combined, and be able to provide scientific backing for what is essentially a strong surviving cultural embodiment of forgiveness, in which Jesus example is never lost.

Thanks also to every person whose suffering, at times on the behalf of indigenous Australians, was consciously lead by prayer for a positive future for all humanity.

At this time I am working towards using the space opening among policy makers, through the election victory to the ALP, to highlight the modern issues in which cultural alienation continues despite the policies of government having improved.

First I must pay due note to the fact that the message stick which was handed to Kevin Rudd by the granddaughters of Matilda House-Williams, is a real sign, and now cohabits the corridors of power along with the rod by which the politicians are sworn in, and the sceptre which enables the speaker of the house of parliament. Those implements bear direct reference to various religious symbolism, but are also real absolute objective signs in Allah. A stick signifies two, as a measure. So now, alongside a blackened two, and a golden two, there is a wooden two through which Indigenous Australians are welcoming the politicians to engage in their political processes on our land. The weight of the responsibility for that fact, need be recognised and accepted by many many more persons than only the House and Williams families. Clearly two young girls did not do the deed by which our political and parliamentary processes are being guided into the domain of Aboriginal ownership and responsibility. Already the majority of Aborigines are experiencing a qualitative difference in self respect and social regard as a direct effect of the whole set of ceremonies which have taken place. Those ceremonies include Corroborees made in 1988, including for the opening of Parliament House, and engaging meaning through all the Aboriginal Art which is a part of the building. The hill which was removed to built the house had been a sacred site which sits on the Dreamline (songline or leyline) that Uluru also is at. Therefore the significance of any action through the houses of federal parliament here in Australia, will always now be effecting the whole Aboriginal community, as our prayers will be actively contributing to parliamentary processes.

Can I welcome believers in One God and the Prophets, from any faith, to participate with us in these events, only as you are yourselves guided to through your own prayers.

My own immediate contributions are in respect of the evidence to my witness that ritualised abuse, of the sort known about by therapists in America, to have been causal to multiple-personality-disorders, is being conducted systematically to every inmate of many Australian prisons. Clearly this is an issue for the whole Australian community, which I am sure that Dr Muhamad Haneef and those Muslims arrested under the anti-terrorist legislation, will all be able to testify to in time. The Aboriginal community is inclusive of many men whom have borne the brunt of that abuse to how the mind comprehends the world. Subhanallah a way will open to prevent the abuse to our culture and thereby also opening the cultural perception of how we will find ourselves again in reality. I can not personally, and socially, emphasis enough how tremendously important Kinship regulation is to our culture. So important that the assault upon our communities has been experienced as an active attempt to degrade our culture by preventing our Kinship. But this week the victory of “true law” is manifest.

Alaykumuassalamu waramathullahi wabarakathuhu

The Game

In the game of games
They stole to their shame
From children they'd no hope of to tame
Rules of evaluative assessments
Of what we perceive upon
The water falling long
And thus the metal
Of deliverance
Within that God bless us of
Is this the debt of
Those whom access
Religious method
Owing to who believe best the count upon

To the Visiting of Britain: and that of their genetics in you

Not to put
Too fine a point
On this matter
Of who God anoint
Putting a lid on it
Might once have caused
A lid against
What prayer provide of
Yet only of our self
The identity of
Being forgiven by God
Since the real condition
Ever singular was
A single error
In a lid upon matter
Of whom stole what
Which was
Made to brand
Whom the theives gave of
Yet whom became cleared of guilt because
The branding moved negativey
Back upon
Those to whom the original
Theft did belong
Which was of
Light for the night
Symbol's of right
And a wife
Permanently bound upon
Theft of land
The precursor of
That the thieves who
Gave Australia to you
Might thus learn of
This being how
The British Isles were first stolen from thou
Salvation made thus but how
Might this apply to no legislative intervention now
Since its action
Build upon the faction
Sustaining true believe in
Reality ever found

Far Gone

Far gone
Not wrong
In with
What is
That song
My wrong
Invasion key upon
Tricked you
Into
Ripping on
What was yours all along
Prevent us
Needing take at
Invaders branding at
Why blaming which mothers
Undermines the real facts
Of who owes who at
Evidenced in full yet we sat
Since there is that
White mother
Black politics set into the trap
Upon whose case
Compensation from the commonwealth rides at
When not at
Her failure
In the family court that
To date but
That not yet
Has the court heard her
Through four and a half years of white racist solicitor's laughter
Because of administrative error
The courts were three years delayed
Before registering accept
Yet imagined get away with
By defining Aboriginal believe as
Insanity
Thus the debt
Find will for
Through her case to correct

Just Skip on over this (unedited) poem if its too much

What wrong did death is

Wondering upon
Why death has the song
What we can notice is
That death has been traded
As if
A commodity manifests of
The health in our body
Thus
Might we not
Realise we have got
A need for
The better
Method
Therefore and thereby
Well and long before I
Ever realised and questioned
What death is
And how its considerations
With hell are connected
There were people who
Wondered upon what to do
When already their body
Seemed up to its limit
With certainties in death
That nobody will forgive it
Thus that death has no longer
Seeming any reason
To avoid of
Since
The maximum limit
Has been reached but
Still the body lingers on living
And so they surmised
Between you and I
That they had some majical method
At their disposal
For avoiding that death is
The inevitable consequence
Of behaviour that is
Sinful yet
Of course
No such method exists
And over the limit
All that happens is
The body then decomposed
That it can hold no spirit
Manifests
The Spirit
If still with more sins
Clocked up against it
Needing being paid for to win it
The real story of what renewed life is
Thus has to exist
For a while
Within what is
Equally deathly
To the dead human body
That being known through baceria-ology
For of the human body
A few weeks might
Be the limit
Depending of course
Upon diet
Attitude
And nursing care requirement
These facts that ensure we
Human being lives
Cannot but fail to
Fear death even when we deny it
Yet then to fear also
Has religious method found
That after the body is no longer inhabitable
Even if after the most lengthy and painful
Of deaths
That experience could continue
Right down in the soil
Or carried by air
Through bacteria
The spirit reside
And might find some fayre
And of this experience is it
Already have there been children
Who dream of this
With open minds to
Its past certainty
The consequence of what we do
That conceiving the inevitable future
Of an Armageddon
Had no curtain
Yet that children worked for
Its peaceful protection
Of childhood’s yet therein
For after all
Is in not what is just and be sure
In the minds of modern science
That once dead
The body might
Decompose
And its particles of matter
Form into other types of life
If not in fact fossilise
Which is all that hell is
No more or less
Than this
I can here describe
Within dreams of remembering
And it was a fright
But alright
So why people might blame us
For accepting the status
Of being certain that in hell
We rot in the same well
Is awfully religious
In its way of informing us
Of no more than that
We still needed to have sin at
So as to have caused of
The end of these bodies long
Existance in human form
Thus ending
Simply because we
Have not yet given up on
Sinning
That such
Might we believe
All too readily
In those whom are accepting
That hell is the story
Of their own finality
That they might just have been
Rather too far terrible
In their own life style
Since they might be even past time
In the account of
How long the body can suffer while dying
Since hell’s bell tolls thus for such
But
This is the thing of
What many had not yet noticed
If
I can
The Aborigine I am
Decide by will
To become my living cells
Into the form of an animal
That is after
My self
Of human failings
Dies
Yet without needing to pay of an animal life
Only so as to be reborn in renewed Human cells
And that life in the animal
Will neither be since I’ve failed
To pay of the necessity
Awarded to be paid to death
But
Rather believe of fact
As an Aborigine
I can simply decide that
My own body will
Find life by
Avoiding the accidents of society
Initiating itself
Into believing
That after living a human life
The cells of who I am
Through an animal will re-manifest
Thus one day
Even lucky enough
To perhaps find their way
Back into another human form again
Except of course
With better predisposition to health
That since the animals don’t sin
Perhaps I’ve been happier that way
Once certain of the form
I am needing to be in
So as to remind me of what exists
Which is in life to stay
And to condition my mental shape
Into defining only that life giving
As my own fate
So thus we Aborigine
Tend to perform
The mental exertion
Of accepting such
As animal vegetable and mineral self
As the method by which
We might just
Be reducing the total
Quantity of death
In the human body
To endure
Perhaps by an opposing sort of effect
With the similarity of cause
Curing its own self of
Desire in human form
To behave alike to
The animal
The plant
Or the rock
Since it sins
We remember as
Not having liked of
That we find motivation for
Preventing sinning in Human form
Now
That all being told of
Might here we know of
It just happens to be the cause
Of this poem now known
To inform the readers of
The fact in which
There are those of us
Who accept
The embodiment
Of death’s experience
Within microbes
And bacteria
And still blessed
But never by
Having used up of
All the rest
Of the length of
How long is death
Of this human body
But simply
To find out how
To avoid it
The body’s death
Might we have had to
Experience
The Dreams of
A
Small
Single cell
Creature
Pest
In life
Alike
But not that same of
Our own death
For simply through forgiving
Those who wish our lives unwell
And want for us to die to their tune
And not the death of our own kind
Of behaviour known
Thus is this a strange sort of hell
Ever without
Having needed to have
Clocked up against
The records of which
Will be our own experience
In death
That is
Unless
We overly accept such as is hell
Without cause for the shell
Of its true dreams our forgiving self
To prevent of those who
Only want for more sinning through
For to thus overly accept
Is naught which but more and more death
But as for what did of
That death is
Why
By accident
Am I shy
To tell you in this

The World

The world I perceive
Has been changing before me
Into a different thing
From that it could have been
And within our experiencing
Its more rapid increasing changes
Are many folk afraid of
What all around us seems unstable
When it's only that the world is
Becoming unbelievable
For if to be real and living to tell
Might we not yet have to
Place the trees before ourself
So if its the competing
For information to feel safe sleeping upon
Making you fear your own song
They try to just follow along
With what can cause forests regrown live long

Today just is like this:

Somebody
But perhaps not the actual
Police, was
Blaming in a causal fashion
My family

Blaming for failing to support me
In my endeavour
To protect my children
And blaming for denying me
In my belief

Alike to blaming the victims
Of what about this story is
Since
Be in not for I
To let me and mine
My children fine
Bear with the victim mentality
Yet since among the family
Are those who sought to profit upon being held wrong
Such are those to who the blame is falling

Yet in that accusation which was held against me
Not originally, of course, from the police
But in origin knowable to me
One of their informants did it to me
Did so as to have information be paid for
In navigation of criminal law
That he would not himself be policed
He who did it that it has been seeming
Accusations against me might stick
Of abusing my children
In which the police
Do seem to be whom
Have crossed their wires with
My extended family
Such that each believed
The other was holding
The real evidence the seek
Against me
When of course all alive may search me
And many have already
For every skeric of my own culpability
Since I know in my heart
I never could have been a part
In abuse of any child that breaths

But meanwhile have my family
While being accused causally
Of not believing in me
Missed a critical fact
In our common ancestry
Of which there are certified records witnessed by me
Believed in by those policing
And around the evidence of which
My father most uncharacteristically
Has lied even to my mother
Yet as she to he
All tangled down together among the police
In one giant shirk wangle

So if they want to learn
What it was that the real accusation against me is
Then might they just find it to be
Not more than the probability
That my waiting upon
A report of my son
Working a late shift at KFC
Might just have been
Construed as a child abuser waiting around the KFC grounds
Based upon naught but what was told about me
To the manager at KFC
Of why it happens to be
That the police have been keeping my family
Within their policing surveillance to see
That unfortunately
They seem to be
Causing their own effect
In the allegations which were laid against me

Yet of me
Never it be
A victim to the circumstances here you might read
Such of my will to expose what is real in this see
And never could I be
Holding any red cent of my money
Against the circumstantially framed situation shame
Since
It has come to me
That to blame even the blaming
Of what might be
Abusing of children
Could fall into letting the blame
Land with real victims in some other land

Thus it be
If any real compensation is owed me
And my children three
Be it simply and only
Based upon the need for real sanity
Which the methods of policing used around me
Have been adept at denying
Yet thankfully
Not so adept as I am at sustaining internal sanity

Sanity of which
I know in truth in all this
That my mother's behaviour in front of my children
In defence of their own father's alcoholism
As though they receive their intelligence from it
And when the whole neighbourhood
Knows better than
Will not do more than prove me
Since the case against me
Had relied upon false evidence from she
Thus sadly
Condemning will I forever be
Of the abuse of alcohol you see
And of the case at law between us all
That condemnation never has been the denigration forbidden me