Tuesday 11 February 2014

"Come together, right now, over me...."


"Come together, right now, over me...."
When John Lennon wrote this, alluding to his call for people everywhere to join with him in pursuit of Peace on Earth in our time, he may have been referring to himself (having the ego that he did, and at the time The Beatles certainly were bigger than Jesus) but in reality, ‘me’ can be anything at all.
Humans have always come together, formed alliances and coalesced around a multitude of shared interests, charismatic leaders or ideologies. Millions of people are united under a dynastic monarch or tyrant or president. Smaller groups who share common interests and ideals unite politically in parties, corporately in profit-making organisations, and socially in churches, sporting clubs, volunteer groups, and charities. 'Me' could also be a family crest or a pattern representing a tribal group. Once people came together at ceremonial sites to worship the life-giving sun under the symbol of the crux disimulata (the swastika), appropriated in more recent times when it united people in the evil polarity of goodness and light.
So it doesn’t matters too much what unites people, only that we do ‘come together’, that we look after each other and work together peacefully and co-operatively in stable social arrangements, whatever form that may take. In fact 'co-operation' is a biological imperative over which we have little control, a force of nature, a powerful urge that drives most of Earth’s species (mammals in particular) ensuring their survival through adversity and the vagaries of nature, into future generations. And it has driven humanity since before we even became human around two million years ago. We may believe we are superior, but we cannot deny we are just another species of animal living in the body of the planet and completely dependent on its ecological foundations. We may have evolved in a different way to other creatures but we are all bound by the same Laws of Nature and if we transgress those laws (as in destroying our own habitat) we can expect no mercy from our indifferent Earth Mother who provides our only home in a vast, empty universe. But what makes our species unique is that we can, by our own hands, bring down other species with us.
And so the call-out in our time must be for all of us inhabitants of Planet Earth, to "come together" and strive to end wars, end the relentless destruction and pollution of our life-support systems, and transition our societies back into the ecologically-sound lifestyles that we, as indigenous peoples, have lived for tens of thousands of years. As Robert Graves warned; “We must retrace our steps or perish.”
After the last old ‘digger’ has passed, whose mates suffered and died under our current flag, and when today’s diggers and the general population no longer identify so much with our colonial past, consider this unifying symbol as a new flag for Australia, one that spans and unites the entire continent. What do you get if you take the states star (2 tier government our inevitable future, a reduced federal administration and a parliament of the heads of Regional Governments with boundaries based on the major water catchments) and the Union Jack, off the Australian flag? (Respectfully of course, acknowledging their roles in our history.) You get the constellation of Crux, a new flag, and just people living under it, helping each other through thick and thin, a mostly decent mob just trying to do the right thing and have a laugh while we’re doing it – all equal, all standing together under the stars of the Southern Cross. All we need for this to become a reality is the support of each other… and love.
……...............o0o......................

"When they analyse the semantics consistently through mythology and theology of words like ‘love’ and ‘god’ they find the common theme is UNION, that we just want to be connected to something higher – that can be another person, that could be God that could be a relationship with Nature, it could even be a relationship with West Ham United – I think the important thing is to have the central tenet of your being love, compassion and tolerance – everyone knows ."   Russell Brand





Deady video by the kids of Manmoyi community


 

Bush Food Is Really Really Good

Published on Jan 31, 2014
The kids of Manmoyi community wanted to encourage everyone to eat better food and the best food of all is "Bush Tucker" The song is written with their fathers and uncles who are part of the Nabarlek Band. Promoting good health can be fun.
 

REAL education for Aboriginal kids

Yuendumu School and Sporting Academy has provided the template for all Aboriginal schools – and every remote community should have a swimming pool! Nota Bene Tony Abbott, Prime Minister for Indigenous People – your army of truancy officers won’t work anywhere near as good as this principal’s methods! These kids will become fluent and knowledgeable in their own cultures, and later on it will be very easy for them to learn English and Western knowledges too if they wish – they will eventually surpass their Western peers with ease.

 

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Desert school: teaching in the N.T.

·         Listen now

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Broadcast:

Monday 27 January 2014 9:05AM (view full episode)


Can you hear the collective groan, or squeals of excitement, across Australia this week as millions of students head back to school? In certain parts of the country, there's just one bell that rings in class for miles and miles.

In many parts of the Northern Territory, students attend schools like this - remote schools. One of which is Yuendumu School, located 300 km northwest of Alice Springs. The school is headed up by principal Kylie Johnston and potentially famous among locals for it’s 'no school, no pool' policy.

[My transcript…mb]

Natasha Mitchell:  Today we’re taking you up the Tanami Road, into the heart of the Tanami desert, 300 kms north of Alice Springs. Kylie Johnston joins us on the line – she’s the principal of Yuendumu school.

[Begins talking to Kylie about the recent rains brining abundant growth]

NM:  Take us inside the school – when the gates open, who will be pouring in them?

Kylie Johnston:  O my goodness – I’m going to have children from pre-school, right up to year 11, I’m going to have children who are very, very excited to be back at school [tells anecdote about kids calling out to her - they call her KJ - “When school start?”] which makes me very happy too.

NM:  Multi-age classrooms – do you have all those children in one class sometimes?

KJ:  No, we’ve got our students broken up into various class levels, we have our pre-school class, our transition year one class, we have our 2’s 3’s 4’2 and 5’s split up across the primary area, and then we have our year 6’s and the older students split up into the secondary area, and they are in separate male-female class groupings.

NM:   Why is that?

KJ:   We found that it’s much more culturally appropriate for us to be structuring our secondary school in that way. We consult with community on a daily basis and we were given feedback that that is the preferred way of structuring secondary students in a culturally appropriate way, especially in regards to how Warlpiri culture is structured and how men and women work together …

NM:   So it’s cultural and its curriculum.

KJ:   Yes – it’s very hard for me to put into words because it’s not my culture, its Warlpiri culture, but we at the school very much consult with community how best to operate for this community, so when I’m given feedback, I take that on board and try to implement that in the school. [Background - Enjoyed sharing Indigenous peoples’ knowledge and culture – I’ve learnt so much – it’s been very, very rewarding – the relationships I’ve made with indigenous people will stay with me for ever. I’ve been here 5 years and have had an extremely positive experience that I’ve thoroughly enjoyed and I learn something new about Indigenous culture every day.]

NM:   You’re in Warlpiri country, Kylie, and one of the really defining aspects of Yuendumu School is your bilingual approach in the classroom – I think it’s called the two-way learning program. Can you describe for us how that works in practical ways in the classroom from the day those kids enter preschool?

KJ:  We have what’s described as a bi-literacy program, so students when they come in and start engaging in pre-school speak Warlpiri – they have minimal English language skills. So what that looks like in the classroom is that we provide them with Warlpiri teachers and assistant teachers to work with in regards to translation and also in regards to them learning to read and write in Warlpiri. [Excellent! Best practice for all remote schools]  We have a bi-lingual resource development unit that creates texts and resources for the teachers to be able to implement that program with the students. That program doesn’t just happen in pre-school; it also happens in early childhood and primary school classrooms and is very much facilitated by our Indigenous teaching staff.

NM:   So is the Warlpiri language taught first and English is next? Are we thinking of Warlpiri as the first language of the kids at the school? [Sort of negates the ridiculous Naplan Test that shouldn’t apply to traditionally living Aboriginal kids – ‘closing the gap’ in that instance would mean all non-Indigenous kids learning about the culture of the tribal people on whose land they are living.]

KJ:  Warlpiri is their first spoken language – yes – however, we provide them with the opportunity to learn to read and write in Warlpiri and in English. So the program starts in preschool, where of course the majority of the times things are translated because they are so little and have minimal English skills; however, we do provide them with as much opportunity as we can to engage in both Warlpiri and English.

NM:  Why is that so important at Yuendumu particularly? Because there’s been lots of debate about this in the territory and shifting approaches over the years and edicts from government and all that stuff – but for your school, your experience, why is this seen to be so important, what are the main markers of its success?

KJ:   We deem it to be important because it’s something that the people of the community have communicated to us that they would like to be happening in our school. Warlpiri language and culture is very valued, of course, so we try to work with community as closely as we can and that’s why we incorporate it.

NM:   And do you see it working in the classroom, in terms of the development of literacy and growth of those children?

KJ:   We are seeing growth in our children and I think that is due to a number of different things that we do at the school but especially the bi-literacy program does support that growth.

NM:   One of the big challenges for remote schools is attendance – in some schools its very low and it might have just 50% of the local kids attending the school and that’s a real challenge for teachers and certainly it’s been a focus for the federal government. Is that a problem for your school? How have you approached this kids coming or going depending on say funeral business, or special business… How do you navigate that as a teacher?

KJ:   We focus on providing positive opportunities for engagement at school; we have various programs in place to students so that when they’re coming to school they’re having a positive experience but that their educational outcomes are also positive for them. [I’ve heard that some remote schools have changed their term times to align them with the wet season when the roads are cut – such adaptation should be adopted for all remote schools – they should have flexibility to design their own school times and their own curriculum – hardly fair to expect Aboriginal kids to come up to Western standards when the non-Indigenous kids don’t have to learn an Aboriginal language and culture!]

NM:   What are some of the approaches that you’ve taken to encourage kids to attend school? One of the approaches that we’re utilising, and a lot of people have had input into this, is to implementing our Yuendumu sporting academy… Now this is a big deal isn’t it.

KJ:   It is a big deal, it’s very important to us – as I’ve said, lots of different people have worked towards this happening. Sports are an integral part of this community and we wanted to include that in our school, particularly targeting our secondary students.

NM:   And also you have a ‘no school, no pool’ policy too I gather – how does that work?

KJ:   Basically when the students come to school we give them a swimming band at the end of the day and they are able to go and swim at the local pool after school for no charge.

NM:   Big carrot stick? [she means, Big carrot…]

KJ:    Very big carrot stick! The students really enjoy the pool, and like I was saying previously regarding sport, it’s an integral part of the community and very important to the children.

NM:   What has working there as a teacher brought you personally?

KJ:   Natasha, I’ve been here for five and a half years and I’ve thoroughly enjoyed my time here thus far, and I’ll be spending more time here in the future and I look forward to continuing my journey of learning about Indigenous culture here in Yuendumu.

NM:   It’s one of the unique opportunities…

KJ:   Yes it is and one that I appreciate and am very grateful for.

NM:   That’s Kylie Johnston, she is principal of Yuendumu School in the Northern Territory.

 
This map of Songlines is from the book ‘First Footprints’, by Scott Cane:

"The enormity and complexity of the religious geography across arid Australia is indicated by the representation of desert dreaming, or Tjukurrpa, tracks. There are many hundreds more tracks and stories than are represented here and each provided a pathway across the desert, between countries, linking waterholes with reliable living areas and places of religious importance. These highways of subsistence, ceremony and society conditioned life in one of the hardest landscapes on Earth. Armed with this oral tradition, a desert nomad could survive anywhere, at almost any time over the last 45,000 years of settlement in the desert."
 
The Dreaming stories for the tracks are:  Sand Goanna, Water Snake, Thorny Devil, Fire/Bustard, Two Men, Two (other) Men, Eagle, Moon. Native Cat, Man and Kangaroo, Scrubby Kangaroo and Magpie, Red Kangaroo, Echidna, Sand Goanna, Emu, Women (Fire), Many Women, Sweet Potato, Kingfisher, Water, Desert Finch

When you consider that these are just the ‘freeways’ and that there are hundreds, thousands more shorter connecting stretches, the map of the overlay of Songlines and trade routes starts to look like fine lace!  When the First Nations sign their treaties, I hope they will be calling to have their Songlines registered free access, like the stock routes.

 
[Maureen Brannan 905 Wilsons Road CLOYNA via MURGON Q 4605 ph: 0427710523]
(Some further related emails and info below)
 
I’ve acquired a bit more evidence to back the theory that homo erectus evolved into homo sapiens on this continent first, not Africa – homo erectus spread over the whole globe, being very intelligent hominids who had tools and sea-going craft – my own theory is that it could also be a case of co-evolution, that it is the inevitable predictive unfolding of the human DNA potential that was facilitated by the psychotropic plants of the region - the hominids evolved into homo sapiens on the different continents at more or less the same time. Terence McKenna was adamant that humans evolved from apes when we came out of the forest and started ranging upright over grasslands and began eating the ‘magic mushrooms’ that the herbivores’ dung produced, the psychotropic qualities of which caused organelles in the brain to activate, causing “utterances” and eventually language – the Ayahuasca vine in the Amazon, mescaline of Mexico, the amanita mushrooms and mistletoe of the Celts, etc etc, all helped to evolve the human brain. Could that psychotropic ‘evolver’ on this continent be pituri?* (more on DMT and wattles below) 
 
Anyway, I came across the word ‘piggiebillah’ first in the book ‘Aranda Boy’ where it means echidna, and then noticed it in the Euahlayi people’s language. It is identical, you could say, to the Old English word ‘piggie’ meaning little pig. Now, as these Aboriginal languages are a minimum of 80,000 years old, and English is just a few thousand years, and as the word is so specific to a small pig-like animal, it MUST have come from Australia. The sound ‘Ng’ is another example of human languages coming ‘Out of Australia’, being found in Aboriginal languages tens of thousands of years before it travelled to Indonesia and beyond. 
 
I’ve also recently read Worimi Dates confidential statement about the sacredness of Boolah Dillah (The Alum Mountain, Bulahdelah - lots more news coming up soon about getting the unholy Bulahdelah Bypass moved) He called Mother Earth ‘Puri’ - the core of ‘pure’ in Latin is  ‘purus’, and originally Greek ‘pur’ purify with fire, but maybe the true original word was Aboriginal – Puri – Mother Earth, the great cleanser and transmuter of all decay through her terrestrial and water channels into healthy ecosystems; Puri - One of six Holiest Hindu cities;  Puri - Royal Temple compound in Bali; Ceremonially making pure;  Purim, festival that celebrates good overcoming evil, just as the Earth always overcomes ‘evil’ and death by purifying within her body and then resurrecting – which according to Worimi is the specific Dreaming of the holy mountain Boolah Dillah!
 
I’m after a scholarship for regional correspondence study for an eventual thesis linking all the world’s ancient trade routes – got the Aboriginal Songlines mostly mapped – as a means of bringing about intimate, physical and spiritual planetary connectivity again – of achieving union with almighty Nature. I want to set up a website with it for the Meridian Wave, that’s a self-embedding roll of energy outlined in the piece below. The website would follow the wave in real time and co-ordinate the midday observance with each participating town and city. The thesis will result in an exhibition of a papier-mâché landscape of the Aboriginal Songlines into Asia – (recently heard of a similar school project mapping landscape by laying down the topography with layers of cardboard according to elevation)
 
An old email also refers:
 
Sent: Wednesday, November 23, 2011 10:03 AM
Subject: Latin 'crude' compared to Aboriginal languages
 
Extract from NIT Big Read 16.11.11
“The Australian Aborigines have no trace of a written language , yet their spoken language is very complex.”  Klaatsch [That’s because the written word is ‘dead’ – it carries no authority, you need vibrations to affect the brain and in any case any written language is far too ‘crude’ to express 100,000 years of cultural evolution – they use holistic Iconography, infinitely richer and more complex as it expresses the understanding of entire concepts...m] 
 
‘Complex’ is an understatement. I have had the honour and pleasure of listening to Ramindjeri Elders when speaking in their traditional tongue, and in particular witnessed the discussion that took place when determining the correct pronunciation of one word. Close to twenty minutes passed before a consensus was reached. The rules of grammar, context association and sundry considerations were so detailed and ‘complex’ it made Latin seem like a cruder form of Pidgin English.   [Many more incredible facts and figures – eg a hand-held pebble chopper found by Angel John Gallard in the Snowy Mountains was dated as being possible over 100,000 years old. In ‘Bonyi Bonyi’ there is an account of a human skeleton that was discovered in a well being dug by pioneers in the foothills of the Bunya Mountains in the 1880’s - they said the human body was so fragile it turned to dust not long after it was exposed – the well diggers however recorded the exact depth where it was found so any archaeologist worth their salt should be able to work out just when that person was alive – Burnum Burnum says the Bunya Lands were the first meeting place of mankind, so maybe up to 80,000.]
 
Word comparisons include manda for hand and Latin manus; German wasser is repeated in ‘arra’ warra’ and ‘larra’;  strinking resemblance in Latin ‘pina’ and ‘bina’ for a leaf and feather. Central Australian ‘kaputa’ for head is very similar to the Latin ‘caput’   The Greeks  and the Aborigines have the same word for 'liver’: ‘hepar’ in Greek and ‘jepar’ in a Queensland tribe. The Latin ‘una’ and ‘duo’ similar to “unnar” and “djakala”.    [I found another cross-cultural similarity in my own name, Maureen - it is derived from the Biblical name Miriam which means 'drop in the ocean' - I noticed the name of one of the Torres Strait islands is Meriam Mir, which is, literally, a drop in the ocean.  Variation on the word 'milk' is also universal across languages. NEXT:  Pattern Thinking and more examples of the mind-boggling subtlety, nuance and sophistication of Aboriginal languages and cultures.]
 
 
books.google.com.au/books?isbn=1465533842
It might be the track of a piggiebillah porcupine. This track was followed to a hollow log; then came the difficulty, how to get it out, for porcupines cling tightly with ...
 
Pituri, intoxicant
Until Europeans arrived, the Aborigines used few drugs. The main one was pituri from the shrub Duboisia hopwoodii (7,19,37). The active ingredient is nicotine, the same alkaloid as in tobacco. "Pituri" is also used more broadly to include wild tobacco weed. The chemistry of pituri differs widely (19,37). In the Northern Territory, the drug is actually non-nicotine, four times more toxic than nicotine. Aborigines there prefer tobacco weed.
Aborigines used pituri to inspire mirth, to increase stamina and courage before warfare or firewalks. Pituri can induce trances, thus accessing the Dreamtime, that is psychic and mystical experiences. Nicotine is also commonly used in American shamanism (38).
Pituri also refers to the dried leaves and stems of the shrub. Aborigines smoke "quid", a mixture of leaves with ash from the acacia bush, thus increasing drug potency (19). Leaves are placed behind the ear, or on other body parts. Nicotine is absorbed through the skin (37). Nicotine in quid -three times more concentrated than in cigarettes - produces stupor and catalepsy, a trancelike pain-free state (19,37).
Pituri is hoarded and the shrub localities kept secret. It grows over much of Western Queensland, Eastern Northern Territory and Northwestern NSW, where it was widely traded (1,37).
Pituri can induce trances, thus accessing the Dreamtime, that is, psychic and mystical experiences.
Reading List:
1) Aiston, G. (1937). The Aboriginal narcotic plant pitcheri [pituri]. Oceania, 7,372-377.


entheology.com/plants/acacia-spp-acacia-tree/
by K Edley
Many species of acacia, particularly Australian ones, contain DMT and other ... TRADITIONAL USES: Numerous acacia species have been used for medicine ... In Australia, aboriginal tribes use various species of native Acacia to create a fine ...

Traditionally these snuffs are administered by forcefully blowing a mixture of powdered ... Archeological evidence of the use of the 5-MeO-DMT snuffs reach back ... the snuff as Acacia niopo (later called Mimosa acaciaoides by R. Schomburgk), .... stealth, they have assumed a place of primacy in aboriginal religious beliefs.

aiprinc.org/aborig.asp
Only recently have Aborigines written or recommended books that accurately portray ... This is the medicine man, man of high degree, clever man or shaman (11,13). .... The precious foliage: A study of the Aboriginal psychoactive drug pituri.

Narcotics
The ash of several Acacia species was used to mix with the leaves of Duboisia hopwoodii to
produce pituri. This was a highly valued trade item and the ash of A. igulata and A. hakeoides
were amongst the plants utilised.

Man has a poor understanding of life. He mistakes knowledge for wisdom. He tries to unveil the holy secrets of our Father, the Great Spirit. He attempts to impose his laws and ways on Mother Earth. Even though he, himself, is a part of nature, he chooses to disregard, and ignore it, for the sake of his own immediate gain. But the laws of nature are far stronger than those of mankind…

Chief White Cloud. The Circle of life.