Showing posts with label colonialism. Show all posts
Showing posts with label colonialism. 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

Saturday, January 31, 2009

Gifts of civilisation (or, how did we get here?)

In my Free-dragging Manifesto I talk about de-civilising activities aimed at mitigating civilisation's brutality. Composting plays a big part, as does the dispersal of cities (the word 'civilisation' comes from the Latin word civilis meaning centre or city). Derrick Jensen's massive two-volume tome Endgame: The Problem of Civilisation played a large role in the forming of my manifesto, especially his idea that any centre large enough to rely upon the importation of resources can never be sustainable. If you haven't got time to read Jensen's or my work then this little film, that I found today, is a micro-summary.



I close the screen and pick up David Graeber's book Possibilities, and the first thing I read is:
This leads to the interesting suggestion that, from the perspective of Medieval psychological theory, our entire civilization...is really a form of clinical depression. p67.

Monday, January 5, 2009

We breed the pathologies

Today I stumbled across a small booklet published in 1945 called We breed the Platypus written by local naturalist David Fleay. The introduction was written by Alec H Chisholm, F.R.Z.S., who refers to Fleay as the 'god-father' to the first platypus born in captivity.

The language of Chisholm is what is most interesting about this introduction. Chisholm obsesses with Fleay's noteriety as he does with a shy Australian mammal's global image.
Fame, of course, usually selects her subjects in more or less orthodox fashion, but occassionally she indulges a whimsy and makes her choice on novel lines.
Chisholm introduces to us the platypus in terms of her gradual shift from monist indigenous being, to invader's hoax, to spectacular zoological curiosity and worthy of civilised scholary investigation. 
Aborigines had stated that the animal actually burrowed into the ground for breeding purposes and laid soft-shelled eggs, and a number of white men had made the same claim. But no definitive evidence on the point was forth-coming until as late as 1884.
Chisholm notes that English zoologist, W H Caldwell's "...hard work in the bush" to make the discovery that the platypus actually lays eggs "...caused a major scientific sensation". Then he gets to the crux of what this post is about:
As the years rolled on the platypus continued with persistence worthy of a film star, to keep itself in the news.
In 1927 the first book about the platypus was written by actor turned naturalist Harry Burrell. Earlier Burrell took five 'water-moles' to America, and for the one that survived the voyage, for a mere forty-nine days in the New York Zoo, the authorities declared that the $1400 it cost and the interest it aroused was "fully justified".

Chisholm's invader's voice speaks for itself. A voice we have inherited without acknowledging the subtext. Today academics speak of post-industrialism and post-colonialism but the attitudes that exploit and colonise go on unchecked, as if celebrity culture has delivered us from the cult of the aristocrat.

I can't get out of my mind the poet's words: "Our elders are sick". It seems to say everything about how white Australia has, for the most part, ignored Aboriginal eldership and replaced it with abstraction and mediation.

Monday, December 1, 2008

On joking, avoidance and common substance

In David Graeber's book Possibilities: Essays on Hierarchy, Rebellion and Desire he redresses earlier anthropological social categories such as joking and avoidance relations.
The body in the domain of joking, one might say, is constituted mainly of substances – stuff flowing in or out. The same could hardly be true of the body in the domain of avoidance, which is set apart from the world... While joking bodies are necessarily apiece with the world (one is almost tempted to say "nature") and made up from the same sort of materials, the body in avoidance is constructed out of something completely different. It is constructed of property. p21.
Relations of 'common substance' are also recalled.
...where an entirely material idiom of bodily stuff and substances can be seen as the basis for bonds of caring and mutual responsibility between human beings. p23.
He goes on to talk about the possibility of sex between two people in terms of sharing food, not as one person consuming the other (as mentioned in an earlier post). Sharing, here, is experienced outside of an 'owning' relation (of avoidance). Graeber, like Hamish Morgan a few weeks ago in this garden, brings in Marcel Mauss.
Mauss has also argued that in giving a gift, one is giving a part of oneself. If a person is indeed made up of a collection of properties, this would certainly be true... Gift giving of the Maussian variety is never, to my knowledge, accompanied by the sort of behaviour typical of joking relations; but it often accompanies avoidance. p23.
A double white Australia line policy, an expression fixĂ© I have used in poems and other forms of thinking since 2001, is used to describe how colonialism (relations of avoidance) pierces and separates, disenfranchises and prepares Aboriginal land and resources for private use and sale. A double white Australia line is a policy of all governments since occupation. 

Colonialism also brought Christmas to the continent, imposing a gift-economy – guilt – on the people who had practiced (for 40,000 years) an extremely intelligent and sustainable gift-ecology.



Another's Brilliance (1' concrete), Patrick Jones, Meanjin, Poetics, 2/2001