Noel Pearson, A Rightful Place: Race, recognition and a more complete commonwealth (Quarterly Essay 55)
In case some of my readers need it (as I did), let me start with a couple of paragraphs of background.
Beginning of background. A referendum will happen in the next couple of years on recognising Aboriginal and Torres Strait Islander Peoples in the Australian Constitution. In June last year, the responsible parliamentary committee published a Progress Report, which is well worth reading. There have been animated public meetings around the country. There’s a T-shirt, a well resourced people’s movement and a decorated Qantas plane. There have been bizarre arguments against change from the likes of Andrew Bolt and – less bizarrely and with much less media prominence – from some Indigenous people. Celeste Liddle’s recent article in the Guardian, ‘Indigenous Recognition’ is a good place to go for some of the latter.
In brief, it looks as if we will be voting on whether to repeal two references to race, and on some form of explicit recognition of Aboriginal and Torres Strait Islander peoples. The race references are in sections 25 and 51 (xxvi):
25. … if by the law of any State all persons of any race are disqualified from voting at elections for the more numerous House of the Parliament of the State, then, in reckoning the number of the people of the State or of the Commonwealth, persons of the race resident in that State shall not be counted.
51.The Parliament shall … have power to make laws … with respect to: – … (xxvi.) The people of any race, for whom it is deemed necessary to make special laws
It’s hard to imagine a reasonable argument against repealing those clauses, given how direly anachronistic they are. The real debate comes with the committee’s other recommendations, which include adding sections recognising the special status of Aboriginal and Torres Strait Islander peoples, empowering Parliament to make laws for the ‘peace, order and good government of the Commonwealth with respect to Aboriginal and Torres Strait Islander peoples’, prohibiting discrimination ‘on the grounds of race, colour or ethnic or national origin’, and recognising that the ‘Aboriginal and Torres Strait Islander languages are the original Australian languages, a part of our national heritage’.
End of background
The reason I needed the background, even if you didn’t, is that Noel Pearson isn’t concerned here with those details, but his essay needs at least some of it to be understood. His concern, as I understand it, is to lay out general principles that will appeal to a broad audience of thoughtful Australians, including crucially those who identify as conservative. He brings his lawyerly training and extraordinarily wide reading to the task.
The goal of appealing to conservatives has some unfortunate by-products. Readers of delicate constitution might skip a rhapsodic paean to Rupert Murdoch and Chris Mitchell’s Australian on pages 53–54 without missing much, and likewise page 57 where he sprays someone he calls ‘the left’ with intemperate sarcasm (elsewhere the sarcasm is more muted, but ‘the left’ remains mostly unspecified and beneath argument). It would be a shame if these moments were taken to represent the essay as a whole.
I won’t try to summarise his arguments, except to say that he makes a case for calling what has happened in Australia genocide; he points out that contrary to Captain Cook’s orders, this continent was not taken possession of ‘with the Consent of the Natives’ – there was no consent – which leaves the question of sovereignty politically if not legally unresolved; he explores the implications of parliamentary democracy for a group that is an ‘extreme minority'; he lays out a nuanced concept of multiple, layered identities; he makes some broad brush stroke structural proposals for how Indigenous voices can be heard in political decisions made about Indigenous people; he lays out ‘an agenda for the classical culture of ancient Australia’. The essay is passionate, questing and challenging, and transcends any political stoushes that may surround it.
Pearson begins with an invocation of Yolngu Petition submitted to Kevin Rudd in 2008, and goes on to quote Galarrwuy Yunupingu’s Monthly article from the end of that year, which he describes as ‘an existential prayer’. He then lists a number of Aboriginal people who have, like Yunupingu, agitated for inclusion in the Australian Commonwealth over many decades. It’s a profoundly respectful acknowledgement of those who have gone before him.
Curiously, from that point on the essay barely refers to other Indigenous Australian contributions to the current discussion. Exceptions are a one line quote from Michael Mansell – ‘the British had more impact on Aborigines than the Holocaust had on the Jews’ – and the description of a cultural preservation project being taken on by Rachel Perkins. He mentions his colleagues on the Expert Panel on Constitutional cognition of Aboriginal and Torres Strait Islanders Peoples, but doesn’t name them.
Instead, the essay engages primarily with European and settler viewpoints, at times drawing on their insights at others differing sharply. Pearson quotes H G Wells (whose War of the Worlds was inspired by the invasion of Tasmania), Trollope, Darwin and Dickens consigning Australian Aboriginal peoples to inevitable extinction. He quotes WEH Stanner’s famous passage about Australia’s ‘cult of forgetfulness’. He differs from Inga Clendinnen, Henry Reynolds, Bain Attwood on whether there has been genocide in Australia, basing his argument on English historian Tom Lawson’s The Last Man. German philosopher Johann Herder (1744–1803), Indian economist Amartya Sen, British contrarian conservative Roger Scruton (recently a guest of the Institute of Public Affairs), and anthropologist Peter Ucko get guernseys. Keith Windschuttle and Andrew Bolt are accorded something approaching respect, and a ‘felicitous phrase’ is quoted from George W Bush.
I don’t know how convincing the hard-line conservative echelons will find Pearson’s arguments. Very, I hope. I also hope that his slanting the argument towards that readership won’t deter readers not committed to the culture wars, or at least not to the ‘conservative’ side, from reading and engaging with this essay.
And then there’s the correspondence on the previous Quarterly Essay, Andrew Charlton’s The Dragon’s Tail, which was given extra bite by recent consumer activity in my house. Just before the September issue arrived, the Art Student and I had finally been persuaded to ditch our seven year old 27 inch LCD television set and buy a bigger, smarter, more environment-friendly LED TV. As it happened, we gave the old set and its four year old set top box away on Freecycle, so they will still be consuming energy, just not in our house. As I was throwing out the receipts for the old gear, I saw that its combined cost was nearly three times that of the new. Which brought to mind Andrew Charlton:
ten years ago, a shipload of iron ore exported to China was worth about the same as 2200 flat-screen televisions imported from China. Today the same shipment of ore is worth 22 000 flat-screen televisions!
A striking enough illustration of his point in June had become personal by September. None of the 30 odd pages of correspondence this quarter is personal in quite that way, though it seems that many of these people know each other from working together as advisers to Labor politicians, or as ALP parliamentarians themselves. The main take-home I got from the correspondence is that John Edwards’s Beyond the Boom, published at about the same time as Charlton’s essay, challenges of the received wisdom about the boom that preceded the global financial crisis of 2008, arguing that while – as is generally acknowledged – the Howard government frittered away the benefits on tax cuts, people in general were smarter than the government so that domestic savings increased with healthy results for the economy. There’s quite a bit of argie-bargie among economists, who find fault with each other’s charts and sampling methods so that in the end one is confirmed in one’s suspicion that economics is largely about obfuscation.
Among the correspondence there’s a curious moment in a piece from former banker Satyajit Das. The ‘reply’, which barely mentions Charlton’s essay and is in effect its own lecture on the state of the Australian economy, cites the comparison of iron ore and TV sets, but attributes it differently:
On 29 November 2010 … the governor of the Reserve Bank, Glenn Stevens [said]: ‘[In 2005], a shipload of iron ore was worth about the same as about 2,200 flat-screen television sets. [In 2010] it is worth around 22,000 flat-screen TV sets.’ In a Freudian slip, the governor had identified the fundamental issue with Australia’s economic model. Australia may have substantially wasted the proceeds of its mineral boom, with the proceeds channelled into consumption.
Is Das tacitly accusing Charlton of plagiarism, or quietly reproaching him for not naming his sources? Has Charlton repeated Stevens’s ‘Freudian slip’? (The invocation of Freud makes no sense to me, and after a quick look at the Glenn Stevens speech, it makes it even less sense.) Perhaps Charlton’s failure to mention Das in his ‘Response to Correspondence’ was a bit of tit for tat.