Historic steps must supplant symbolism
WHO would have thought, dear reader, that a three-letter word could create so much controversy.
On January 1, the second line of Australia’s national anthem changed from “For we are young and free” to “For we are one and free”.
In making this announcement, Prime Minister Scott Morrison said: “While Australia as a modern nation may be relatively young, our country’s story is ancient, as are the stories of the many First Nations peoples whose stewardship we rightly acknowledge and respect. Changing ‘young and free’ to ‘one and free’ takes nothing away, but I believe it adds much.”
While I believe this change was determined with genuine intent, the reaction has been very mixed.
Composer, educator and Yorta Yorta woman Deborah Cheetham AO said the new wording was long overdue. “It’s an important acknowledgment. The word ‘young’ has underestimated the lives that have lived on this continent for millennia.”
Many others questioned the change as tokenism and merely symbolic.
Lawyer Teela Reid, who is a Wiradjuri and Wailwan woman, did not hold back in commenting: “We should not diminish ourselves by thinking a single change in Australia’s national anthem comes close to acknowledging … the deep injustices perpetrated by colonialism and systematic racism this country is built on.
“It is a hard truth to swallow, but one we must confront and discuss.
“The truth is symbolism as a substitute for action is killing us … are we brave enough to create an honest narrative?”
Reid’s point is well made. While working alongside Aboriginal people and communities in Arnhem Land in the early 1980s, I soon came to realise the paucity of my knowledge and understanding of the rich culture of Australia’s Indigenous people. Such was simply not taught in my 1960s school rooms.
The longer I worked in the Northern Territory, the less I realised I knew. However, I had increasing glimpses of just what had been done over the years of European settlement to destroy much of this extraordinary culture through a catastrophic — and often tragic — lack of respect.
Our cultural misunderstandings run so deep. Sitting down one day with a wise traditional man, he explained it this way. Holding up his fingers on one hand, he said: “You balanda (white people) see this range of issues.” Then, holding up his other hand: “We Yolngu (Aboriginal people) only see this range of issues.”
The balanda issues he was referring to were matters like money, budgets, governance, buildings, etc, while Yolgnu issues centred on culture, ceremony, language, stories, cross-clan marriages and hosts of others I could not even begin to guess at.
He went on: “The two rarely cross over or even touch.” But he went on with a grin: “Although maybe a Toyota might help us get to a ceremony.”
Despite the complex challenges being faced by Aboriginal people and communities in that era, I consistently experienced their engaging sense of humour and graciousness.
We balanda are invited to be part of the honest narrative Reid refers to.
The closing sentence of the Uluru Statement from the Heart
— written after the historic conference in 2017 that called for a First Nations Voice enshrined in the constitution — says: “We invite you to walk with us in a movement of the Australian people for a better future.”
The federal government is currently proposing a National Voice to advise parliament on issues affecting Aboriginal and Torres Strait Islander peoples.
While not what the Uluru Statement sought, this seems a significant step. Designed through extensive consultation, the National Voice will provide advice to the government on policies in the early stages of their design.
Co-chair of the National Voice advisory group, Kungarakan elder Professor Tom Calma AO — who is also Chancellor of the University of Canberra — described the Voice as “getting away from the past practice of determining what’s best for Aboriginal and Torres Strait Islander people.
“The key thing is to create a forum in which this dialogue can take place,” he said.
Genuine reconciliation with Australia’s First Peoples remains a significant and pressing challenge.
Our community will be the better when symbolic acts — important though they can be — are reflected in positive change and outcomes.
DESPITE THE COMPLEX CHALLENGES BEING FACED BY ABORIGINAL PEOPLE AND COMMUNITIES IN THAT ERA, I CONSISTENTLY EXPERIENCED THEIR ENGAGING SENSE OF HUMOUR AND GRACIOUSNESS.