Showing posts with label Djadjawurrung. Show all posts
Showing posts with label Djadjawurrung. Show all posts

Thursday, June 18, 2009

Suck and truck


"It’s a gift under our land,” says Michael Opie, the managing director of Big Wet Natural Spring Water, in relation to his proposed second commercial bore licence at Musk, near Daylesford. I rang Opie a few weeks ago to ask him some questions about it. Whereas I can understand his desire to tap into the groundwater resource beneath his home for his family's use, I cannot understand why he is permitted to make commercial this public resource, transport it with dwindling and polluting fossil fuels to Melbourne, and sell it on to fill private swimming pools and to other bottled water companies such as Coca-Cola Amatil and Cadbury Schweppes.

Opie has spent considerable money setting up his first bore a year ago. The two hydrological studies required to obtain his first licence alone totalled more than $20,000. On top of this cost permit fees range between $1200-$1500, and the construction costs between $20,000-$50,000 for a bore of this size. Goulburn-Murray Water is the private company that oversees the licencing of bores in the region, and G-M W are ultimately answerable to the Minister for Water, Tim Holding. I spoke to Randal Nott, a hydrologist at the Department of Sustainability and Environment, and he said that onsite and immediate area ecological testing is quite extensive for a commercial bore, however nobody, to his knowledge, is assessing the ecological effects of pollution caused by the transportation and bottling of groundwater. Contrary to Nott's "extensive testing" a number of locals, immediate to the Musk bore, complained about their groundwater stores drying up last Summer. 

After Michael Opie's initial costs and after obtaining his permit he can start pumping water, buying the precious resource for a mere $2.30 per megalitre, or in real terms, about 6 cents a water tanker load. Considering the cost of a 600ml bottle of water, there's some pretty big margin there.

While it is encouraging that Goulburn-Murray Water has indicated an interest in making the area of Wombat, which includes Musk, a water management overlay, it can be argued that this only sends these types of commercial licences elsewhere. The problem of harvesting finite natural resources aggregately is culturally systemic; the abstraction of accumulating figures that doesn't stack up to the reality of what the land can physically support. As Michael Opie pointed out to me, if he wasn't doing it someone else would be. Opie believes his business is conducted sustainably despite the steady stream of 28,000 litre water tankers he employs for cartage between Musk and Melbourne. And he maintains that he is not growing his business, however later in our conversation he mentioned the possibility of purchasing new bores at other properties, down the track. Like with all modern-capitalist enterprises, growth is God.

For Australians to drink water bottled in plastic we now burn over 500,000 barrels of oil every year. In 2006, figures from the Australasian Bottled Water Institute Inc. show the amount was a mere 315,000 barrels. That's about 35% growth in three years. Imagine the waste products – plastics and emissions. It is not surprising therefore that one of the directors of Coca-Cola Amatil (a company who has 70% of the bottled water market), was until recently a 10-year director of Woodside Petroleum. Jillian Broadbent is also a Reserve Bank director. Mount Franklin and Pump bottled water brands are, of course, Coca-Cola's healthiest products in relative terms. Their other products actively contribute to the obesity epidemic and related health disorders associated with high-sugar and high-preservative based foods and drinks – tooth decay, mood swings, self-harm, aggressive behaviour and ADHD, each especially prevalent in young people. But with all their products industrial-scale polluting is unavoidable and no amount of greenwashing or positive PR can remedy the fact that bottled water is a brown industry dressed up to look green. Opie told me that Coca-Cola Amatil is a model corporation with whom he's proud to do business.

The water Michael Opie is privileged to use and sell for profit in real terms still belongs to the Dja Dja Wurrung people. Several years ago Dja Dja Wurrung elder Aunty Sue Rankin 
asked the Victorian Department of Sustainability and Environment to produce documents proving that the Crown has the right to occupy these lands. According to the Daylesford Advocate newspaper on June 2, 2004, local DSE officers acknowledged that they "cannot produce these documents and doubt that such documents exist". Since the Dja Dja Wurrung's almost total genocide (through cultural coercion, European diseases and mass killings) in the mid-nineteenth century, the Monarch of England has "owned" this precious resource, although it is also argued it now belongs to the people of the Hepburn shire by proxy. In all this we can see that the ownership of groundwater, like all other natural resources in Australia, is at first sight ambiguous. But the ambiguity only comes from the fact that many of us do not actively acknowledge the chequered, abusive, colonising past on which most of our industries are enculturated; a past, on the back of which, Michael Opie has secured 'his gift'.

Click for bigger.

Since June 12, 6 days ago, we can see above that 336,000 litres (12 tankers) of groundwater have been transported to Cadburys in Melbourne. This is just one commercial bore of many in this area. Official charts and figures, such as these, are designed to mask the violence of environmental abuse by making this activity look rational and sane. To be fooled by this is to fool ourselves that our culture, based on aggregate-growth economics and the transportation of resources, can ever be sustainable and at peace with the world. 

Future models are already among us, be they ancient or modern permacultures, and it is very evident that corporate capitalism – millions of people all acting selfishly at the expense of others and the environment – is not one of them.

Friday, June 5, 2009

Caged, the Silent Piece: 2'20"


Dja Dja Wurrung elder Aunty Sue Rankin at the Human Rights Day gathering in Melbourne, 2005
The best way [to procure a run] is to go outside and take up a new run, provided the conscience of the party is sufficiently seared to enable him without remorse to slaughter natives right and left. It is universally and distinctly understood that the chances are very small indeed of a person taking up a new run being able to maintain possession of his place and property without having recourse to such means - sometimes by wholesale...
Ian D. Clark, pp1, Scars on the Landscape. A Register of Massacre sites in Western Victoria 1803-1859, Aboriginal Studies Press, 1995 ISBN 0855752815

Wednesday, March 25, 2009

Arnhem mob's songs of regeneration


Aboriginal elders, including medicine men, song men and traditional dancers, visited our area last weekend and conducted a series of dances relating to each aspect of the land. They were welcomed by local Djadjawurrung elder Aunty Carmel. The dances were conducted to heal the land after the bush-fires. A number of the local boys, including Zeph, were given instructions on how to perform some of the dances.

Tuesday, December 30, 2008

Lalgambook (or, this is what occupation looks like)


Visit my JustFreeWater site and find out how Coca-Cola occupies Lalgambook (Mt Franklin) as a brand name for their bottled water racket, and how Djadjawurrung resource and land theft continues today. There is not a single person of the Loddon tribe left to ask permission if we could camp at Lalgambook, let alone participate in the 'tanderrum', or freedom of the bush:
A diplomatic rite symbolising the landholder's hospitality, in which strangers were allowed temporary access to clan resources after a ritual exchange of gifts. Ian D Clark, 2003, p.117

Saturday, December 6, 2008

Young people and the Yam daisy

This morning Barry Golding, from the University of Ballarat, led a group of us on a walk from inside the crater at Lalgambook (Mt Franklin) to Larnebarramul (Franklinford). Barry is a font of anthropological, geographical and archeological information dating from the earliest volcanic activity 20 million years ago, to more recent history, specifically that of the Djadjawurrung.



The other half of the day I spent at the senior citizens rooms behind Daylesford Town Hall with another group of people. The issue of heritage was a major sticking point with us, some people thinking that social heritage begins with Cornish miners. We were attempting to agree on a way forward for the contentious community reserve which adjoins the equally contentious youth (skate) park. On my agenda was public food, and I was sucessful in having fruit and nut trees (20-30%) considered as a recommendation for the final planting scheme.



Among the day's highlights was learning about the murnyong (Yam daisy). The murnyong was a major staple tuber that the Djadjawurrung lived off for tens of thousands of years, and which still grows wild in the area and across central Victoria. Barry had collected seed earlier in the morning and gave some out. I'm looking forward to propagating our five seeds. Another highlight was working with others of wide-ranging opinions to develop a common objective, and potentially the beginnings of a food relocalisation mind-shift, that local council backs on behalf of the community.

Thursday, December 4, 2008

Scarecrow Jim Crow

Yesterday I wrote about crows; about scaring them off and about the crow as a totem bird in local Djadjawurrung culture, which reminded me to read up on Jim Crow segregation laws
The Jim Crow laws were state and local laws in the United States enacted between 1876 and 1965. They mandated de jure segregation in all public facilities, with a "separate but equal" status for black Americans and members of other non-white racial groups. (source: Wikipedia)
Lalgambook, a mythical mountain in Djadjawurrung culture was referred to by the newly arrived whites as Jim Crow Hill and the local mob was often referred to as the "Jim Crow Blacks". Lalgambook was later named Mount Franklin after Sir John and Lady Franklin had visited the area. Beneath Lalgambook flows the Jim Crow Creek.
The origin of the phrase "Jim Crow" has often been attributed to "Jump Jim Crow", a song-and-dance caricature of African Americans, which first surfaced in 1832. (source: Wikipedia)
In 1838 the first recorded killings of Djadjawurrung men took place by whites looking to settle the land. By 1841 the Loddon Aboriginal Protectorate was established on land owned by the Gunangara ginditj clan of the Djadjawurrung although occupied by a guy called Mollison, one of the invading squatters. (Source: Barry Golding GDTA Mt Franklin Walk Tour Notes). The history of the Aboriginal stations at Franklinford, near Mt Franklin, spans 23 years.

The last of the Djadjawurrung, 4 adults and 6 children, were forcibly removed from their land in 1864 and taken to Coranderrk. All but one had died by 1876 the year the Jim Crow laws were enacted in America.

The gold fields of both countries have similar legacies – mistreatment of black and indigenous races for the sake of get-rich-quick schemes. There were numerous killings and massacres of central Victorian Aborigines between 1838-1847 (source: Ian D Clark, 2003). For the Djadjawurrung who were not murdered, land and resource dispossession lead to a convert-or-die or a convert-and-die fascism. It continues today. Mt Franklin is now Australia's largest bottled water brand owned by Coca-Cola Amatil. Read more on my Just Free Water site.

Wednesday, December 3, 2008

The crow and the chook

The eagle, the crow and the bat are the three totems that belong to the local mob – the Loddon tribe of the Djadjawurrung people, a clan of the Kulin nation – local, at least, to where I live.
Aborigines saw man as sharing a common life-principal with animals, birds and plants. They embraced all these in human social and religious life by establishing totemic relationships between them and people. (A P Elkin, 1967, from The Loddon Aborigines, Edgar Morrison, p.17., private press booklet, 1971, from articles published in the Daylesford Advocate newspaper 1963-1971).
The Loddon Aborigines, as anthropologists like David Graeber might suggest, had relations of 'common substance' with the land – a closed-cycle, single-broken-line homeostasis, where the body (as tribe) is contiguous with everything else. Here, the closed-cycle represents the tribal land, a clearly delineated food and water bowl where nothing is wasted, and the single-broken-line represents the necessity for other relations outside of this land.
Within these clearly defined boundaries their hunting rights were ordinarily respected by their neighbours with whom they normally enjoyed friendly relations and a measure of collaboration and inter-marriage. (The Loddon Aborigines, Edgar Morrison, p16., private press booklet, 1971, from articles published in the Daylesford Advocate newspaper 1963-1971).
This kind of collaboration can occur because the line is permanently broken. By contrast, the gated-existence model of industrial civilisation – the privatisation, capitalisation and transportation of resources – is represented as a solid double=white=line; a line of brutally imposed impermanent or throwaway culture.

Last night at a meeting at the Daylesford Town Hall, David Holmgren, co-originator of Permaculture, spoke with climatologist Rob Gell, in relation to the funding of a community-owned wind farm, Hepburn Wind. After their presentations, I asked them whether 6-7 years was a realistic timeframe to make the transition from industrial civilisation to a zero emission, water, energy and food relocalisation system, such as what we are attempting, with permaculture principals, in the Garden of Self Defence. Gell said effectively that yes, 5-10 years is the timeframe for radical change and that runaway climate change will result if we don’t all act significantly within this period. Holmgren went on to add that those who make the transition earlier, especially from oil dependancy, will find it easier than others to adapt because in a culture of high waste there is still so much to glean and reuse when only a few are doing it. When he opened his address, Gell said that he had just met with Penny Wong, Minister for Climate Change and Water, which confirmed for him that those who place their trust in governments (to make the necessary changes) delude themselves.

Government, effectively, is in a war of contradictions with itself. The war goes something like this: good intentions plus millions of dollars of consultancy fees equates to greenwash, while old world industries pressure bureaucrats to retain business as usual in terms of consumption and waste. Last night’s sentiment and permaculture’s general call to arms since the early 1970s suggests that governments are sluggish beasts who cannot act as quickly as we can at a local level.

If we require a system to replace neoliberal capitalism, and I believe we do, then it is indeed Permaculture. Cuba has demonstrated this, albeit an easier task within a socialist country where there is little unburnt fat to start with. Which brings me to an issue that has been bugging me for a number of months, playing out in our garden as I write. Permaculture of course includes chooks as central to any design. Our two chooks are called Dirt and Cuba. Chooks give manure, eggs and companionship while we provide food, protection and a warm bed of straw reciprocally. A family of crows have come to enjoy the pleasures of gleaning the chook food and competing with them for local resources. Our natural inclination has been to frighten them off and protect our chooks' feed. Sound familiar? 

When German missionaries came to Central Australia they seduced the local tribes into following the teachings of Jesus Christ by offering white man’s food – mainly grain for bread – and when the cattlemen drove their cattle through tribal lands, polluting the water holes, the tribesmen couldn’t believe how easy (stationary) these beasts were to kill for food. As a result many indigenous hunters were rounded up and murdered by both white stockmen and police protecting privatised food sources. Until that time aboriginal men and women had observed public food laws in terms of tribal hunting grounds. After occupation black trackers also assisted in the killings of black people, they had been converted to the state of uniforms, surplus food and waste.

In order to understand the possibilities for our own localised, closed-cycle, single-broken-line ecological existence, we have come to realise we have to remain open to and not bully-away these potent black birds, whose environment we occupy. Indeed everything of our previous existence must be challenged, especially our double=white=line – the supermarket and the transportation of resources, and the interrelationship with the global market, conversion monotheism, profit-growth capitalism, our militarised and specialised education system, to name but a few of the most destructive hegemonies.

An ecological intelligence or permapoesis depends upon our sensitivity to indigenous intelligence. When our economists are equally our ecologists and our systems and resources are again shared, we will have reclaimed some of the intelligence for a permanent culture that the local mob fully possessed.

The crow shares a common substance relation to the land. Are we capable of this too; severing our relation to (private) property and therefore wealth, veiled violence and avoidance?