http://babylonsbehemothnolongerblamingherhor.blogspot.com/
the 'heart of darkness' that belongs with this weblog
but in its earliest expression of full flowering fear of the self
(read this description as 'please excuse the syntax, but my mood was not good when writing the material in the weblog at the above url')
also somewhere among all the weblogs connected with my profile, is a poem I wrote at the Asia-Pacific Interfaith Symposium on Women, Faith, and a Culture of Peace. Ironically, the police misunderstood it and supposed that it supports terrorism.
I'll fish it out and put it here also soon. But the basic premise is that we can interpret Islamic law, to mean that when a soldier is given any money for fighting, that it is not lawful for the violence within Islamic references to any violent Jihad. Therefore, when the police at the conference saw the poem, I was providing them with a legitimate interpretation of Shari'ah, with which to repudiate any military build up in Muslim countries. However, they rather decided to suppose that I was intending to be enabling of soldiers who fight in abject poverty. The police are daft.
Friday, March 7, 2008
Tuesday, February 5, 2008
this post needs to be, because somehow I have commended to a friend that material in this weblog (and connected others), has a summary
but when she went to look it up, how I summarised it all, might not have had brevity enough
this being the most common difficulty
in reading me
let me here be in summary:
Things are difficult.
The police have me under their surveillance.
Their policing methods are detrimentally effecting my children's safety.
The situational patterns of cause and effect by which I can evidence that fact of policing having interferred to far, happen to be an extremely internally distressing set of mental correlations for anybody to experience.
Therefore most of my acquaintances tend to be socialised into not letting themselves become conscious of the sorts of patterns by which it is possible for me to describe what is happening to me within all the very explicable facts to my witness.
However, I am also witness to this situation I am in not being isolated to only myself, and therefore I have a more general concern for our society general in respect of child protection issues.
The immense difficulty is that most persons whom are able to believe me, because of their own experience being compatible, are neither able to express the situation in a way which makes it readily digestible to the mainstream of Australian society, and so my own attempts are basically as self decent as it is possible to make my story of the evidence of the witness of many.
That witness is of criminal activity and of police having been enabling criminal activity while focussing their policing efforts on preventing persons like myself, as though the victims of crime are the criminal perpetrators.
The material in this weblog, and in others which are linked to it, are mainly written in an effort to just continue the process of making the story at least available, if not well read.
That process is the most healthy response I find in myself to the situation of being rarely believed, even when I am very certain in my sanity and memory of my experiences.
Within all of this, I am quite terrified because of the degree of police surveillance, and despite that police surveillance having been protecting me from criminals whom have attempted to prevent me exposing their crimes.
The criminals inform me that the police are on their side, and it is very difficult to believe any better when the police are not acting upon my own reports to them of crime, but are rather isolating myself and proposing ideas about what crimes I might have committed which they have not yet detected, since they can not find any evidence of me being a dangerous sort of a person.
Normally I try to provide my story in a way which is slightly humorous, because then other people absorb the information better, however my more humorous presentation tends to detract from the seriousness and danger of my immediate situation.
I prefer to write poetry about all this than to open up the whole story in detail, however, that is what I have used parts of this weblog for.
There is also a book that I am self publishing here in Australia, that can be purchased at lulu.com under the title of "Missing December", which identifies the essential story line of what has been so difficult and frightening.
However, in that context, I have presented it as pure fiction since folk seem more able to read the story if that is how it is presented.
I am motivated in this situation to try to stimulate broader social concern about the issues I have been facing, and I am noticing that many North Americans are more readily able to face the story, and even though it is not within their experience or even close to, they seem more prepared to accept it to be real.
I also have an analysis of why that might be the case.
I also have a bad temper on me right now, so best prevent that going into this weblog and finish this post here.
The next post contains a table of contents for all the other posts in this weblog, and perhaps also a summary which improves upon this one.
I expect that the difficulty is about why I can not provide details at the level of normal friendship, without making it necessarily a large quantity of details. I don't have any means to regulate which data will be what your own mind will best related to without undermining my experiential reality as told in my own real life story. So this is just how it has to be.
but when she went to look it up, how I summarised it all, might not have had brevity enough
this being the most common difficulty
in reading me
let me here be in summary:
Things are difficult.
The police have me under their surveillance.
Their policing methods are detrimentally effecting my children's safety.
The situational patterns of cause and effect by which I can evidence that fact of policing having interferred to far, happen to be an extremely internally distressing set of mental correlations for anybody to experience.
Therefore most of my acquaintances tend to be socialised into not letting themselves become conscious of the sorts of patterns by which it is possible for me to describe what is happening to me within all the very explicable facts to my witness.
However, I am also witness to this situation I am in not being isolated to only myself, and therefore I have a more general concern for our society general in respect of child protection issues.
The immense difficulty is that most persons whom are able to believe me, because of their own experience being compatible, are neither able to express the situation in a way which makes it readily digestible to the mainstream of Australian society, and so my own attempts are basically as self decent as it is possible to make my story of the evidence of the witness of many.
That witness is of criminal activity and of police having been enabling criminal activity while focussing their policing efforts on preventing persons like myself, as though the victims of crime are the criminal perpetrators.
The material in this weblog, and in others which are linked to it, are mainly written in an effort to just continue the process of making the story at least available, if not well read.
That process is the most healthy response I find in myself to the situation of being rarely believed, even when I am very certain in my sanity and memory of my experiences.
Within all of this, I am quite terrified because of the degree of police surveillance, and despite that police surveillance having been protecting me from criminals whom have attempted to prevent me exposing their crimes.
The criminals inform me that the police are on their side, and it is very difficult to believe any better when the police are not acting upon my own reports to them of crime, but are rather isolating myself and proposing ideas about what crimes I might have committed which they have not yet detected, since they can not find any evidence of me being a dangerous sort of a person.
Normally I try to provide my story in a way which is slightly humorous, because then other people absorb the information better, however my more humorous presentation tends to detract from the seriousness and danger of my immediate situation.
I prefer to write poetry about all this than to open up the whole story in detail, however, that is what I have used parts of this weblog for.
There is also a book that I am self publishing here in Australia, that can be purchased at lulu.com under the title of "Missing December", which identifies the essential story line of what has been so difficult and frightening.
However, in that context, I have presented it as pure fiction since folk seem more able to read the story if that is how it is presented.
I am motivated in this situation to try to stimulate broader social concern about the issues I have been facing, and I am noticing that many North Americans are more readily able to face the story, and even though it is not within their experience or even close to, they seem more prepared to accept it to be real.
I also have an analysis of why that might be the case.
I also have a bad temper on me right now, so best prevent that going into this weblog and finish this post here.
The next post contains a table of contents for all the other posts in this weblog, and perhaps also a summary which improves upon this one.
I expect that the difficulty is about why I can not provide details at the level of normal friendship, without making it necessarily a large quantity of details. I don't have any means to regulate which data will be what your own mind will best related to without undermining my experiential reality as told in my own real life story. So this is just how it has to be.
Wednesday, January 30, 2008
A brief introduction and Table of Contents for this weblog.
This is one of a set of specific purpose weblogs I have made. Each of these weblogs is an endeavour to communicate a specific set of facts, to a specific audience.
Most of them I am still working on and occasionally still adding to, or removing from.
The reason they exist is because over a period of the past five years I have become extremely socially isolated by a set of circumstances beyond my control. This particular weblog is, in part, an endeavour to make explicit what that set of circumstances is, not because I want the attention, but because I have evidence that these circumstances are illustrative of a larger social condition which is detrimentally effecting too many Australians.
It is also, in part, inclusive of aspects of my own contribution to the national dialogue around providence of an apology for, and to, the stolen generations. Other matters relevant to the politics of indigenous affairs are also mentioned, since my life has become inextricably concerned with those politics, ever since I attended a significant Corroboree at Kurnell on the eve and dawn of 26th January 1988.
Within this weblog is also information in which I am expressing a situation in which my own children might one day also be in a position to ask for an apology about the conduct of law in respect of them, but also about the conduct of individual adults who have been responsible for their wellbeing and so ought to have known better. Therefore any correlations between my own family law case and the general picture of stolen generations, are ill considered, and need to be refrained from in reading the material in this weblog. The fact is, that while there is a possibility of our family having indigenous ancestors, as the possibility exists for many white Australians whose family have been here for more than only a few generations, but my own ancestors had “passed-as-white” specifically so as to prevent that children could be removed. A part of why I want this story to be open to public scrutiny, is because it need be understood that I am not the only white Australian single mother whose children have been removed by another family member, because of her affiliations with the black indigenous population. It is a story that could have been prevented, and ought to be prevented in future. If we white Australians still today find that we are not safe socially if we are able to be openly associated with indigenous culture, how much worse is it for black Australians?
This particular weblog is made without considering the needs of persons whom are not as well educated in use of the English language as I have been. But if any folk who are finding the language to be too patronising, (as formal English tends to be), would like to read some of the same material in other contexts, and using a more comforable style of phrasing, please use the link at the right to find another weblog from which there are many other links; or just use the profile in the blogger software to have a look at other among my weblogs. (some are a bit dodgy still but)
I am making this weblog post to provide a description of the contents of this whole weblog, for those whom I have given its url to. Some of the contents is explained in the title of the post, but I am listing it all here in a table of contents, to make the set of links to each distinct post, which are at the right of the screen, more accessible.
Table of Contents
A couple of poems older than the rest of this weblog.
That’s all, just a couple of old poems.
Two varieties of the letter I have sent to the Prime Minister.
I put the second of the two letters shown here, into the mail box at the Brisbane City GPO late last night, 30th January 2008.
A couple of poems
Anybody would think I fancy myself as a poet or something
Why the material in this web-log needs a social conscience
This is a post which explains those other posts which mention that an ASIO operative has sent me some inexplicable and rude e-mails.
Received from the ASIO agent who gave me his e-mail . . .
Yes an ASIO operative really did send me the content of the post, and I have just forwarded the e-mail directly into this weblog
As per the original: the poems which were sent to the ASIO agent
An smaller part of the explanation of how it came to be that I received any e-mail from an ASIO employee, with the evidence of how he tried to manipulate what he had been asking me about of my own writing
Received in e-mail from ASIO . . . .
Another of the three sets of content among eight e-mails I was sent
Received in e-mail from ASIO . . . .
And another of the three sets of content from among the eight e-mails an ASIO operative forwarded to me
Poem that goes with this prose
Just a poem which I composed while compiling this weblog, and with similar thought associations
The scary parts of the real world: Hi everybody . . .
This is a long post written for the information of my extended family and long term friends and acquaintances, explaining the detail of exactly how it is that I have been send e-mails from an ASIO operative, and why that might have any connection with me sending a letter to the prime minister
An Older Debate that we might like to know about . .
That issue of what the Australian identity really is, but placing that issue within the context of some of the more awful information presented in other parts of this weblog, with respect to real child protection.
Who Am I?
Just another poem, that’s almost a riddle, but it gives itself away too readily.
Most of them I am still working on and occasionally still adding to, or removing from.
The reason they exist is because over a period of the past five years I have become extremely socially isolated by a set of circumstances beyond my control. This particular weblog is, in part, an endeavour to make explicit what that set of circumstances is, not because I want the attention, but because I have evidence that these circumstances are illustrative of a larger social condition which is detrimentally effecting too many Australians.
It is also, in part, inclusive of aspects of my own contribution to the national dialogue around providence of an apology for, and to, the stolen generations. Other matters relevant to the politics of indigenous affairs are also mentioned, since my life has become inextricably concerned with those politics, ever since I attended a significant Corroboree at Kurnell on the eve and dawn of 26th January 1988.
Within this weblog is also information in which I am expressing a situation in which my own children might one day also be in a position to ask for an apology about the conduct of law in respect of them, but also about the conduct of individual adults who have been responsible for their wellbeing and so ought to have known better. Therefore any correlations between my own family law case and the general picture of stolen generations, are ill considered, and need to be refrained from in reading the material in this weblog. The fact is, that while there is a possibility of our family having indigenous ancestors, as the possibility exists for many white Australians whose family have been here for more than only a few generations, but my own ancestors had “passed-as-white” specifically so as to prevent that children could be removed. A part of why I want this story to be open to public scrutiny, is because it need be understood that I am not the only white Australian single mother whose children have been removed by another family member, because of her affiliations with the black indigenous population. It is a story that could have been prevented, and ought to be prevented in future. If we white Australians still today find that we are not safe socially if we are able to be openly associated with indigenous culture, how much worse is it for black Australians?
This particular weblog is made without considering the needs of persons whom are not as well educated in use of the English language as I have been. But if any folk who are finding the language to be too patronising, (as formal English tends to be), would like to read some of the same material in other contexts, and using a more comforable style of phrasing, please use the link at the right to find another weblog from which there are many other links; or just use the profile in the blogger software to have a look at other among my weblogs. (some are a bit dodgy still but)
I am making this weblog post to provide a description of the contents of this whole weblog, for those whom I have given its url to. Some of the contents is explained in the title of the post, but I am listing it all here in a table of contents, to make the set of links to each distinct post, which are at the right of the screen, more accessible.
Table of Contents
A couple of poems older than the rest of this weblog.
That’s all, just a couple of old poems.
Two varieties of the letter I have sent to the Prime Minister.
I put the second of the two letters shown here, into the mail box at the Brisbane City GPO late last night, 30th January 2008.
A couple of poems
Anybody would think I fancy myself as a poet or something
Why the material in this web-log needs a social conscience
This is a post which explains those other posts which mention that an ASIO operative has sent me some inexplicable and rude e-mails.
Received from the ASIO agent who gave me his e-mail . . .
Yes an ASIO operative really did send me the content of the post, and I have just forwarded the e-mail directly into this weblog
As per the original: the poems which were sent to the ASIO agent
An smaller part of the explanation of how it came to be that I received any e-mail from an ASIO employee, with the evidence of how he tried to manipulate what he had been asking me about of my own writing
Received in e-mail from ASIO . . . .
Another of the three sets of content among eight e-mails I was sent
Received in e-mail from ASIO . . . .
And another of the three sets of content from among the eight e-mails an ASIO operative forwarded to me
Poem that goes with this prose
Just a poem which I composed while compiling this weblog, and with similar thought associations
The scary parts of the real world: Hi everybody . . .
This is a long post written for the information of my extended family and long term friends and acquaintances, explaining the detail of exactly how it is that I have been send e-mails from an ASIO operative, and why that might have any connection with me sending a letter to the prime minister
An Older Debate that we might like to know about . .
That issue of what the Australian identity really is, but placing that issue within the context of some of the more awful information presented in other parts of this weblog, with respect to real child protection.
Who Am I?
Just another poem, that’s almost a riddle, but it gives itself away too readily.
A couple of poems older than the rest of this weblog.
Elephant Steak Bait
Once man used me as bait
To trip up a man of another race
But found instead
Upon his death bed
That he’d set up a far larger disgrace
For it was a third man
Who in fact raped me
As though I his personal shirk factory
And of his race
Another entirely
That meanwhile most of Australia
Are highly suspicious of that which tripped
While me too long obvious
To the fact of
I am that what tripped up on
Yet though original set up
Is every who raced who imagining advantage by face
Even if covered up
Seeming to be falling all around us
So praise God the Elephants
And that He who set it up
Knew forever he’d be bound with us
A Tale to Span
The story is done
But a terrible one
About a man
With a van
That broke down
While he was on the run
From a crime he had
Only by accident
Done
Ye then along came
The best chance on Earth
To be forgiven
By her worth
Who did prove to Him
That his lust was his
And only a delusion
Caused for safety in prison
By his forgiver
But
Then to win over
As method for money
By fear of the imprisoned
He betrayed of that moment
And Love
Did his own delusion
Such that today
Being Dajjal is his way
That which
Caused every act of
Lust has been
Never more ought but
His own illusion
To try to win over
Solomon’s repaired confusion
Without its key
For marriage among
No one is truly thus yet begun
Once man used me as bait
To trip up a man of another race
But found instead
Upon his death bed
That he’d set up a far larger disgrace
For it was a third man
Who in fact raped me
As though I his personal shirk factory
And of his race
Another entirely
That meanwhile most of Australia
Are highly suspicious of that which tripped
While me too long obvious
To the fact of
I am that what tripped up on
Yet though original set up
Is every who raced who imagining advantage by face
Even if covered up
Seeming to be falling all around us
So praise God the Elephants
And that He who set it up
Knew forever he’d be bound with us
A Tale to Span
The story is done
But a terrible one
About a man
With a van
That broke down
While he was on the run
From a crime he had
Only by accident
Done
Ye then along came
The best chance on Earth
To be forgiven
By her worth
Who did prove to Him
That his lust was his
And only a delusion
Caused for safety in prison
By his forgiver
But
Then to win over
As method for money
By fear of the imprisoned
He betrayed of that moment
And Love
Did his own delusion
Such that today
Being Dajjal is his way
That which
Caused every act of
Lust has been
Never more ought but
His own illusion
To try to win over
Solomon’s repaired confusion
Without its key
For marriage among
No one is truly thus yet begun
Two varieties of the letter I have sent to the Prime Minister
On Monday 28th January 2008, I watched the ABC TV news service commentary about the Prime Minister being in preparation to provide a "Sorry" Nationally, for all those Aboriginal and Torres Strait Islander children whom were removed from their mothers within the frame work of the legislation which caused the stolen generations. That was various legislation existing from the time of the federation of the state of Australia into a Nation independant of Britain, in 1901, until the referendum in 1967 gave the vote to Aboriginal Australians along with citizenship. That change was marked last year at its fortieth anniversary, a year also marking new legislation being passed which demeans the civil and human rights of Aboriginal Australians. The legislation existing from 1901 until 1967 made every Aboriginal child a ward of the state automatically upon birth, and many were never granted the ordinary dignity of self responsibility within legislation, even as old men and women, with the state trying to control marriage eligibility as well as child raising. The effects of the, often brutally violent, theft of children, are with us all in today's Australia, in one way or another. We might not all realise that the wound is still hurting, but only because most mainstream white Australians still are not fully informed, or are turning their heads away in shame and fear of the extent of the sorrow still present. Yet all children who attend school with a child whose parents had been removed from their parents, for example, are in some way effected, and this is a national issue of the emotional welfare our future. The sanctity of child safety is the issue we can all relate to the need to work together for, no matter what our beliefs or background, and that is what the information here is a contribution to.
While I was watching the television reports about the governments preparations to provide a statement of real and sincere apology, my mind recalled a part of the Family Law Act 1975, (with subsequent updates), which makes special reference to Aboriginal children's need. I am myself involved in a family law case and had my attention drawn to a point of the Family Law (Judges) Regulations, at 60CC, by a Justice in the Family Court. When I read the regulation it occurred to me that an improvement could be made to it. So I have written a letter to my local member of federal parliament, in way of a petition asking that such an improvement be made. Then when I came into the library to print the letter, it happened by accident, that it had not saved onto my USB stick, and so I redrafted the letter. The second drafting of the letter is written with a mind to providing only that information normally relevant to politicians and those trained to read and analyse legislature. However, the first socially contextualises the whole, in a way which enables that my political position might be more seriously taken into consideration.
I posted a paper copy of the second letter, but here also in this weblog post, I am providing a copy of both letters. First the earlier draft, and then the one I sent. Attached to the letter I sent, is also the content of a couple of e-mails which I have sent to the two other organisations which sprung to mind yesterday to send copies of these letters to.
Fair field
QLD 4103
29th January 2008
To my local Member of Federal Parliament
The right honourable Bernie Ripoll MP,
cc. The right honourable Prime Minister Kevin Rudd, and his minister for indigenous affairs.
This is a letter with reflection upon some current legislation, in respect of the upcoming “Sorry” being given to the Stolen Generations from the Government elected by the Australian people. Therefore it is a lawful petition to the federal government. To expedite your reading of the issue in which I am making this petition, you could look forward into this letter, as far as the last two paragraphs at the bottom of page six. Most of the earlier parts provide information as to why it has become myself whom is making this petition at this time.
Because I have previously written a letter with respect to the work of ASIO, and am known to be under ASIO surveillance, I will preface my reflection with a bit of further commentary about my own immediate situation. You may or may not know accurately about me from the police, and if there are enquiries into my own perspective about being under ASIO surveillance, can I direct that to a weblog I have recently made in the internet, in the best interests of my own personal safety, which is at http://doyouknowaboutasca.blogspot.com
I need to commend the Labor Party in the fact of my having noticed a quite dramatic improvement in the standard of police work I can observe around me, ever since the election.
That is despite policing necessarily needing to be a bi-partisan occupation. My weblog mentioned addresses some of my concerns about why police are so effected by the political arena, with express concerns about how organised crime has been enabled to lead police astray. You might also note that I am comprehensive of the fact that I have lived an unusual life, of the sort which can be regarded to warrant policing surveillance, despite my clear high valuation of sustaining law abidance; and that I am openly appreciative of the fact that ASIO surveillance has afforded me a considerable degree of protection from organised crime since I have been living here in Queensland, and beyond that protection available to me from the Queensland State Police.
The issue about why I am in need of protection from organised crime, has some bearing on my comments in this letter, so I will mention it. Over new year going into 2003, I was raped at the tent embassy in Canberra, within a pattern which accords to the forms of ritual abuse which are known (through the Canberra Rape Crisis Centre) to have been a part of the efforts of the Rebel Bikie gang, which controls all drug sales in Canberra, in which the Rebels attempt to make every person whom becomes aware of their concerns, complicit with their criminal activity. It is a form of ritualised abuse which normally causes the victim to be psychologically unable to avoid continuing in drug use and/or prostitution without displaying symptoms which appear as a mental illness.
I was fortunate to have the Spiritual guidance necessary (from traditionally oriented Aboriginal Christians) so that the abuse did not have that effect on me, as well as already being informed about the nature of such abuse, so that I could recognise what I was experiencing, and further fortunate in that perhaps it could have been ASIO’s surveillance of me which inhibited the perpetrators from undertaking the full degree of such abuse against me. However, I have noticed that not even the police suppose that it is possible to survive those forms of psychological, emotional, and physical abuse, without actually becoming insane or under the control of organised crime. I believe that my experience has been very unusual in that I managed to avoid the worst of the physical abuse which criminals perpetrate in conjunction with all of the emotional and psychological abuse which was inflicted upon me. However, subsequently, individuals affiliated with Rebels, have monitored me, and every time I have mentioned in public that their efforts to control me had failed, I am placed again in danger. Normally in that predicament what has happened was that a threat of rape was made, then an Aboriginal man who is familiar with the patterns of organised crime through imprisonment, had stepped in an offered to spend some time in my company such that it could seem that they had been successfully manifesting the sort of physically abuse of me as they had been conditioned to in prison.
Those Aboriginal men have been extremely courteous and respectful towards me, and have also provided me with explicit information about the conduct of men within the prison system. It has happened by co-incidence, that the number of occasions in which this sort of thing has happened to me, involving different men, has enabled me to collect a set of facts about the current conditions in prisons, which is quite shocking, and which is unusual to have been able to put together. Most men whom have been prison inmates tend to be only able to tell one thing, if any, of all the abuse which occurs in prisons. It can be noted that the perpetrators of the ritualised abuse which I mentioned, have all learned how to in prison, where some have even obtained psychology qualifications to enable that. In particular among those men, I will mention by name, Eric Smith, and Wayne (name change to Zim) Sully, whom both featured in the “Out of Sight, Out of Mind” television programme. The original attempt to ritually abuse me was made by Eric, and one of two subsequent attempts by Wayne. The other subsequent attempt was by a British individual, who is a Rebel and whom sustains a Yakuza body guard while in Australia, but lives as a pauper to hide his identity, and whom gave me the name Chris Spencer, but whom police have listed as Mark Smart. That attempt, in September 2005, was the worst, and I have reported it to the police. However, in each of these situations I mention, the clandestine threats are so extreme as to have made me seem to be complicit with what is in effect a rape. The threat of violence was serious and enough to prevent me from trying to avoid engagement with these men.
These matters I am mentioning bear some relation upon the Government’s approach to providing a “Sorry” because of the current situation in which many Aboriginal women have been subject to the form of abuse I was subject to, and to a far more extreme degree. The culmination of the abuse seems to be in forcing the female to seem to be unable to care for her children, and then branding her with a reputation of being among a set of women who can be blamed for all crimes against children. That is why the abuse is normally conducted against woman and girls whom organised crime intends to turn into prostitutes. I have an acquaintance who was a heroin addict and prostitute, but whom I met when she wanted to get out of the criminal entrapment into those behaviours, and has informed me that the worst of the forms of abuse I am mentioning, is that of imposing by force a pregnancy, so as to make a prostitute more valuable, and then to sell her to clients who are wanting to hide the fact of their own crimes against children. I have been lead to believe that the brothel industry is hiding many incidents of such, and that those incidents correlate with attempts to cover over that child prostitution and pornography which is existing.
The worst of the information I have received from men whom have been prison inmates, includes: that men whom are no danger to children have been placed among “rock spiders” and branded as that themselves, only through asking prison guards for protection from murderers; that many prison inmates fear the existence of undetected child abusers among the prison population, since they are all expected to engage in sodomising each other by those whom use violence as authority within prison; and that the drugs available for sale are all drugs which ameliorate the effects of amphetamines which are being placed into the diet; and that in general men are being judged by other prisoners, (and also prison security though that is less able to be evidenced outside the fact that the whole situation even arises), in terms of their tendency to criminality, depending upon their physiological responses to being raped.
I must also say that I would not have been engaging in finding out about these things, if I had not been abused myself and found myself under criminal investigation for things which I have had no part in. Thereby I have had a high level of motivation to find out why the police might have been misconstruing the situation in respect of my own family law case, and it became obvious that the police were being misinformed through criminal sources. At the outset however, all that I had witnessed which caused the Rebels to want to silence me, was that drug use was occurring at the tent embassy within Rebel guarantees of providing protection from corrupt police. I had no inclination to be informing the police, but was regarded as likely to inform the traditionally oriented Warlbiri community whom I was in the company of the day I arrived at the tent embassy. It seems that organised crime have, somewhat to their detriment, become more afraid of my capacity to expose them than they might have needed to be at the outset. The Warlbiri people who I associated with were those I know through an acquaintance Claire Bruhns, and whom were visiting Canberra for the Baptist Convention. They are from Nyripi and Yuendumu, and had some years previously, given myself and my children Warlbiri “skin” names.
In telling this much, I ought to say that so far the story I have to tell, is mostly accommodated within the weblog at the url I have given. However, that weblog mainly addresses my concerns around how the police are managing these issues. Within that framework, of addressing the issue of child protection within the larger issue of law and order and safety, I make ample mention of the fact that the source of the problem is criminal and not policing.
I must also state here, as I have there, that the problem is not a specifically indigenous/Aboriginal problem, however a higher percentage of the Aboriginal population are familiar with the issues at stake, because of the higher rate at which Aboriginal men have been incarcerated in prisons. It will be auspicious for government to attribute the source of any of my information which might be of real political use, to the whole population of indigenous Australians whom have worked to protect children, rather than to my self individually.
To my own observation there is one specific part of legislation, in which perhaps a small addition, might make a massive positive effect for the Aboriginal community in these matters. That is in family law, the section about procedure and rules for Judges, at 60CC. I have been recently directed to read that portion of the law by a Justice Barry in the Queensland Family Court, since I am representing myself in a family law matter.
The Judge referred me to this section of the law in asking whether or not it is a serious concern for the court that I have asserted indigenous ancestry and that the regard for my assertion is potentially politically contentious. The point of law is that one in which a Judge must consider the indigenous child’s right to enjoy Aboriginal culture.
Before commenting upon how I have read the law, and what improvement I would like to here suggest could be raised in Federal Parliament, in conjunction with the “Sorry”, I will briefly mention the matter of controversy around my own identification. I can also advise that I have written an essay about such identifications as my own, and that it is within the same weblog as already mentioned (other matter there includes a longer essay started for the express purpose of informing my extended family and other longer term acquaintances about the situation of my being under police surveillance, and a shorter and more general commentary on the issues: not all of which are political).
The basic contention in the family law court, is that on one hand, an allegation has been made against me of having put my children at risk, through exposure to the Aboriginal community, and within that had been an un-investigated false allegation, that I could be myself a paedophile, but only made by extrapolation of my involvement with the indigenous community; and on the other hand, the legal case against me has relied upon psychiatric evidence, in which I had been diagnosed with schizophrenia, (but without fulfilment of the legal requirement for that diagnosis), because of asserting a likelihood that our family could have some indigenous ancestry, and that in combination with my own affiliation with traditionally oriented Aboriginal culture. There are two standing forensic psychiatric report being used against me, but in both of those, the psychiatrists relied upon the unproven legal case against me for all their collateral evidence about my psychiatric health. Because of this being the case, I have some need to defend my affiliations with Aboriginal people.
The history is unusual. During the Bicentenary I happened to be present by chance in a situation which enabled me to adjoin, in travelling to Sydney for the Land Rights protests around the 26th January, with the convoy of traditionally oriented Aborigines which had been aided by the Uniting Church to travel from WA, NT, and SA, to perform Corroboree in Sydney at that time. There after I was well received at La Perouse, and acknowledged in a covert fashion that is still current today within the Aboriginal community, as being of probable indigenous ancestry. I was invited to attend the Corroboree at Kurnell during the eve and dawn of the actual 200th anniversary of Captain Cook claiming Australian land as British. Significantly, I was the only white girl there not already aligned within the indigenous Kinship systems, whom was not fearful of the event. At the time, however, it was all a bit inexplicable to me.
Subsequently I had paid a little more attention to small parts of oral history in our family suggesting the possibility of indigenous ancestry. For example, my Nanna, who is now deceased, mentioned to me that I ought not look too hard at Aboriginal facial features or else I might begin to acquire the same face; and my great aunties in my father’s family, had always stayed out of the sun so as not to become too brown, and while they at first said it was because of Spanish ancestry, they later retracted that when my sister married a Spaniard. However, my mother has been adamant that the only indigenous relations we have are by marriage. My mother has traced all the certificate records back to original immigrants, and will not accept that perhaps there might have been illegitimate children born to Aboriginal women, whom were later adopted by the father’s white wife; or any of the many other situations in which many white Australians know of having indigenous ancestors.
My mother has been so determined to prove that we have no indigenous ancestry, that she accepted false assertions being made against me, by some of the criminal persons involved at the tent embassy. Those persons engaged in a set up by giving me one set of opinions about their regard for white people whom sustain affiliations with Aboriginal culture, that being of need to reconcile by making open knowledge of indigenous ancestry, and giving my mother another set of opinions about their regard for white people who sustain affiliations with Aboriginal culture, being that of a need to identify with a privileged position as whites in advantage over blacks. My parents are the product of many generations of our families, and families like us, making every effort to pass-as-white, and in their having been born before the 1967 referendum, they were raised with every expectation of need to constantly deny that indigenous ancestry is a part of the white Australian mainstream reality. Many Australians have the same sort of belief about their ancestors, but might not be aware of how the criminal influences in the indigenous population had been working to set us all up to seem to be still wanting to deny Aboriginality as though ashamed of.
Instructively, the more traditionally oriented Aborigines, have far less difficulty with white persons being named as also an Aborigine. Traditional culture sustains a method for detection signs of adherence to aspects of an indigenous ethnicity, which are hereditary, and those signs have been checked in me on a number of occasions, but a number of Aboriginal men. One of the difficulties in the whole story, is that only the most traditionally oriented men, and often only as elders, are adept at detecting those signs without engaging in sexual intercourse, which tends to be a part of the picture of why there is more sexual intercourse than necessary around the periphery of most indigenous communities. Basically there is a regard for all newcomers that they need to be found out about, and that sexual intercourse is the most expedient method. However, when there is also alcohol consumption, and also when many of the community have been prison inmates, the traditional cultural sanctions governing that sort of behaviour are corrupted, which is mostly why any indigenous children are, or seem to be, at risk.
In my own case, I have had three significant relationships with Aboriginal men, any of whom would be able to validate that I carry those inherent biological signs, but whom are not willing or wanting for me to be named openly as an Aborigine in a certificate or letter of Aboriginality. I am also disinclined to use that sort of legal certification as the basis for substantiating my Aboriginality, since I had not myself in the conditions of my childhood, any reason to claim of the government assistance available to Aborigines. It is for that same reason that the indigenous community have been reluctant to validate my sanity by providing me with that sort of certificate of Aboriginality. These men whom I have been in marriage type relations with, of the sort named as temporary marriages in traditional Aboriginal culture, (temporary since no baby is born), are: Samuel Saunders, (brother to the actress Jennifer Saunders); Ivan Dick (an initiated Pitjintjatjara man whose daughter is with the Yothu Yindi group); and Brian Rainbow, (a native title holder at Fraser Island, who was the litigant in an Australian court action againt the Ku Klux Klan). Samuel is part of the stolen generations, and has been frequently enough a prison inmate, and is suffering from extreme alcoholism; Ivan is a qualified National Park Ranger, but has been suffering severe alcoholism after an incarceration in prison for a minor offence, and because of his initiation he proved himself to be the best informant about prison conditions; and Brian has worked for the NSW and QLD state governments in delivery of services among the population of former prison inmates, including teaching literacy in the prisons, during which he was himself abused physically by the prison security services. Brian is a recovering alcoholic. All these men are effectively psychologically disabled by the form of ritualised abuse that is conducted between prison inmates under the influence of organised crime, and none are themselves essentially criminal in their outlook. I am also known to John Nawakie, an initiated Torres Strait Island man whom has served in the Australian Army, but whom is also suffering severe alcoholism. The sad fact is that too few indigenous men have escaped abuse which includes anal rape, and are therefore able to avoid the pitfalls of alcoholism, and maintain themselves life long as decent fathers and husbands, so my relationships with these men were necessarily brief. I believe that they are all suffering from a form of Post Traumatic Stress Disorder, which is unlike that form diagnosed among Vietnam verterans, but more alike to the forms diagnosed among Native Americans, and is made less recoverable by violent imposition of anal rape. However I am not a qualified clinician to be making that diagnosis.
However, my mention of this clearly highlights that there might in future arise a definition of Aboriginality which is unique from a distinct definition of what family background determine eligibility for the government assistance available to Aboriginal persons. For example, the government assistance might become available to all families whom had been precluded from citizenship prior to 1967, or only to those persons whom, by combination of black skin and poverty, are finding that the education and employment systems still inadvertently place a more stringent set of conditions upon them, or, only to those whom are actually effected, to their educational and social detriment, by the fact of the wrongful removal of children. Clearly then also there are issues of government support to remote locations, in which traditional Aboriginal communities can receive financial assistance because of remoteness only, and not necessarily based upon what their notion of identification is.
Part of the whole issue in this, is about how certain individuals affiliated with the right wing of the political arena, have taken into their regard that Aborigines sustain belief in an Animist culture. There are a set of assumptions made within religious contexts, about what Animist belief is, and that engage in a false presumption of being able to blame Aboriginal persons for Animist belief. The presumption is in part that Animist belief is not compatible with belief in One God, however clearly today very many Indigenous communities are disproving that. Also there is strong evidence, even in the paper records of Indonesia, that the whole tropical and sub-tropical north of Australia was at one time regarded to be part of the Islamic Kingdom of the leader of Sumatra. There is a general theological argument about Animist faith, in which a strong minority of Christians, Muslims, and Jews, are quite enabled to support the Indigenous belief system. I have made my own contribution to that theological dialogue through a number of essays, including some more recent commentary published in the website owned by the King of Jordan, which provides interpretative analysis of Qur’an.
The Aboriginal population in general is very sensitive to the religious assertions about what is and is not true to the religious legal domain. That is, even among those Aboriginal persons whom are not believers in One God, the matter is one of a high level of sensitivity, and has been made politically contentious within the indigenous community more generally, by those individuals whom are not believers also in the Abrahamic based religions.
All this letter so far, is really the providence of aspects of the ideological base from which I would like to suggest that a small addition to the family law act, become open for debate in the federal parliament.
The legislation I am referring to is that section of the family law act which applies rules and procedures for the Judiciary, and is the point at 60CC.
The law makes clear reference to the rights of indigenous children to enjoy their culture. Then it goes on to comment upon what infringements of the rights of the child, must inevitably be prevented from occurrence, regardless of the cultural context. However, there is a failure to mention that every and any act of sexual abuse against children is not only an infringement of the legislative jurisdiction, but is also factually an infringement of the indigenous child’s ability to enjoy indigenous culture.
The reason this failure to mention the obvious, is not an especially good reflection upon the legislators, is because there are assertions among those non-indigenous criminals whom are incarcerated with Aboriginal men, that the indigenous Animist belief, exists as an excuse to cover over actual sexual violations of children. The fact that even one such delusion has ever existed, even if only among the incarcerated prison population, (though there is evidence of such also even among the clergy, and others involved in mainstream Christian Churches, including in many of the modern North American Evangelist Churches), indicates that there is a need to deny that such is true within legislation.
I would like to promote the idea that the addition to the law in the point mentioned, of a part to the effect that:
Every instance of any sexual violation of a child will be regarded as an act in itself preventing children from enjoying Aboriginal culture.
I can comprehend that perhaps the parliament had been lead to believe that the failure to mention specifically that child sexual abuse is not to be tolerated within the reason of a child’s right to enjoy their culture, might be necessary only so as not to further associated the indigenous community with particular mention of such acts existing in indigenous settings. However, I believe that by stating actively that abuse of children is a factor in preventing the right of the child to enjoy their culture, the legislation will not be contentious to any party.
Perhaps also the addition of such a small part of legislation, could correctly temper the intervention into remote communities in the Northern Territory, into a higher likelihood of real success in child protection.
I hope that the length of my letter has not been any burden, and is rather only able to contribute to validating my self as a person enabled within Traditionally Oriented culture to be making this petition to government.
I believe that it is right for such a change to coincide with the giving of a “Sorry”.
However if the government is not able to act upon this, perhaps I am willing to undertake the drafting and dissemination of a much larger petition asking for the change. However, I expect that the international policing scrutiny that such a public petition might receive, would not be in the best interests of the majority of Australian children.
I hope that the changes being enabled with also enable Aboriginal men working in industries like the building industry, to become able to communicate how the organised crime interests in that industry, have been preventing trade union membership and support.
Thankyou for reading my petition, in this form of a lengthy letter,
Faithfully,
Rebecca Copas nungarrayi (formerly Rebecca Marker)
While I was watching the television reports about the governments preparations to provide a statement of real and sincere apology, my mind recalled a part of the Family Law Act 1975, (with subsequent updates), which makes special reference to Aboriginal children's need. I am myself involved in a family law case and had my attention drawn to a point of the Family Law (Judges) Regulations, at 60CC, by a Justice in the Family Court. When I read the regulation it occurred to me that an improvement could be made to it. So I have written a letter to my local member of federal parliament, in way of a petition asking that such an improvement be made. Then when I came into the library to print the letter, it happened by accident, that it had not saved onto my USB stick, and so I redrafted the letter. The second drafting of the letter is written with a mind to providing only that information normally relevant to politicians and those trained to read and analyse legislature. However, the first socially contextualises the whole, in a way which enables that my political position might be more seriously taken into consideration.
I posted a paper copy of the second letter, but here also in this weblog post, I am providing a copy of both letters. First the earlier draft, and then the one I sent. Attached to the letter I sent, is also the content of a couple of e-mails which I have sent to the two other organisations which sprung to mind yesterday to send copies of these letters to.
**********************************************************************************************
Fair field
QLD 4103
29th January 2008
To my local Member of Federal Parliament
The right honourable Bernie Ripoll MP,
cc. The right honourable Prime Minister Kevin Rudd, and his minister for indigenous affairs.
This is a letter with reflection upon some current legislation, in respect of the upcoming “Sorry” being given to the Stolen Generations from the Government elected by the Australian people. Therefore it is a lawful petition to the federal government. To expedite your reading of the issue in which I am making this petition, you could look forward into this letter, as far as the last two paragraphs at the bottom of page six. Most of the earlier parts provide information as to why it has become myself whom is making this petition at this time.
Because I have previously written a letter with respect to the work of ASIO, and am known to be under ASIO surveillance, I will preface my reflection with a bit of further commentary about my own immediate situation. You may or may not know accurately about me from the police, and if there are enquiries into my own perspective about being under ASIO surveillance, can I direct that to a weblog I have recently made in the internet, in the best interests of my own personal safety, which is at http://doyouknowaboutasca.blogspot.com
I need to commend the Labor Party in the fact of my having noticed a quite dramatic improvement in the standard of police work I can observe around me, ever since the election.
That is despite policing necessarily needing to be a bi-partisan occupation. My weblog mentioned addresses some of my concerns about why police are so effected by the political arena, with express concerns about how organised crime has been enabled to lead police astray. You might also note that I am comprehensive of the fact that I have lived an unusual life, of the sort which can be regarded to warrant policing surveillance, despite my clear high valuation of sustaining law abidance; and that I am openly appreciative of the fact that ASIO surveillance has afforded me a considerable degree of protection from organised crime since I have been living here in Queensland, and beyond that protection available to me from the Queensland State Police.
The issue about why I am in need of protection from organised crime, has some bearing on my comments in this letter, so I will mention it. Over new year going into 2003, I was raped at the tent embassy in Canberra, within a pattern which accords to the forms of ritual abuse which are known (through the Canberra Rape Crisis Centre) to have been a part of the efforts of the Rebel Bikie gang, which controls all drug sales in Canberra, in which the Rebels attempt to make every person whom becomes aware of their concerns, complicit with their criminal activity. It is a form of ritualised abuse which normally causes the victim to be psychologically unable to avoid continuing in drug use and/or prostitution without displaying symptoms which appear as a mental illness.
I was fortunate to have the Spiritual guidance necessary (from traditionally oriented Aboriginal Christians) so that the abuse did not have that effect on me, as well as already being informed about the nature of such abuse, so that I could recognise what I was experiencing, and further fortunate in that perhaps it could have been ASIO’s surveillance of me which inhibited the perpetrators from undertaking the full degree of such abuse against me. However, I have noticed that not even the police suppose that it is possible to survive those forms of psychological, emotional, and physical abuse, without actually becoming insane or under the control of organised crime. I believe that my experience has been very unusual in that I managed to avoid the worst of the physical abuse which criminals perpetrate in conjunction with all of the emotional and psychological abuse which was inflicted upon me. However, subsequently, individuals affiliated with Rebels, have monitored me, and every time I have mentioned in public that their efforts to control me had failed, I am placed again in danger. Normally in that predicament what has happened was that a threat of rape was made, then an Aboriginal man who is familiar with the patterns of organised crime through imprisonment, had stepped in an offered to spend some time in my company such that it could seem that they had been successfully manifesting the sort of physically abuse of me as they had been conditioned to in prison.
Those Aboriginal men have been extremely courteous and respectful towards me, and have also provided me with explicit information about the conduct of men within the prison system. It has happened by co-incidence, that the number of occasions in which this sort of thing has happened to me, involving different men, has enabled me to collect a set of facts about the current conditions in prisons, which is quite shocking, and which is unusual to have been able to put together. Most men whom have been prison inmates tend to be only able to tell one thing, if any, of all the abuse which occurs in prisons. It can be noted that the perpetrators of the ritualised abuse which I mentioned, have all learned how to in prison, where some have even obtained psychology qualifications to enable that. In particular among those men, I will mention by name, Eric Smith, and Wayne (name change to Zim) Sully, whom both featured in the “Out of Sight, Out of Mind” television programme. The original attempt to ritually abuse me was made by Eric, and one of two subsequent attempts by Wayne. The other subsequent attempt was by a British individual, who is a Rebel and whom sustains a Yakuza body guard while in Australia, but lives as a pauper to hide his identity, and whom gave me the name Chris Spencer, but whom police have listed as Mark Smart. That attempt, in September 2005, was the worst, and I have reported it to the police. However, in each of these situations I mention, the clandestine threats are so extreme as to have made me seem to be complicit with what is in effect a rape. The threat of violence was serious and enough to prevent me from trying to avoid engagement with these men.
These matters I am mentioning bear some relation upon the Government’s approach to providing a “Sorry” because of the current situation in which many Aboriginal women have been subject to the form of abuse I was subject to, and to a far more extreme degree. The culmination of the abuse seems to be in forcing the female to seem to be unable to care for her children, and then branding her with a reputation of being among a set of women who can be blamed for all crimes against children. That is why the abuse is normally conducted against woman and girls whom organised crime intends to turn into prostitutes. I have an acquaintance who was a heroin addict and prostitute, but whom I met when she wanted to get out of the criminal entrapment into those behaviours, and has informed me that the worst of the forms of abuse I am mentioning, is that of imposing by force a pregnancy, so as to make a prostitute more valuable, and then to sell her to clients who are wanting to hide the fact of their own crimes against children. I have been lead to believe that the brothel industry is hiding many incidents of such, and that those incidents correlate with attempts to cover over that child prostitution and pornography which is existing.
The worst of the information I have received from men whom have been prison inmates, includes: that men whom are no danger to children have been placed among “rock spiders” and branded as that themselves, only through asking prison guards for protection from murderers; that many prison inmates fear the existence of undetected child abusers among the prison population, since they are all expected to engage in sodomising each other by those whom use violence as authority within prison; and that the drugs available for sale are all drugs which ameliorate the effects of amphetamines which are being placed into the diet; and that in general men are being judged by other prisoners, (and also prison security though that is less able to be evidenced outside the fact that the whole situation even arises), in terms of their tendency to criminality, depending upon their physiological responses to being raped.
I must also say that I would not have been engaging in finding out about these things, if I had not been abused myself and found myself under criminal investigation for things which I have had no part in. Thereby I have had a high level of motivation to find out why the police might have been misconstruing the situation in respect of my own family law case, and it became obvious that the police were being misinformed through criminal sources. At the outset however, all that I had witnessed which caused the Rebels to want to silence me, was that drug use was occurring at the tent embassy within Rebel guarantees of providing protection from corrupt police. I had no inclination to be informing the police, but was regarded as likely to inform the traditionally oriented Warlbiri community whom I was in the company of the day I arrived at the tent embassy. It seems that organised crime have, somewhat to their detriment, become more afraid of my capacity to expose them than they might have needed to be at the outset. The Warlbiri people who I associated with were those I know through an acquaintance Claire Bruhns, and whom were visiting Canberra for the Baptist Convention. They are from Nyripi and Yuendumu, and had some years previously, given myself and my children Warlbiri “skin” names.
In telling this much, I ought to say that so far the story I have to tell, is mostly accommodated within the weblog at the url I have given. However, that weblog mainly addresses my concerns around how the police are managing these issues. Within that framework, of addressing the issue of child protection within the larger issue of law and order and safety, I make ample mention of the fact that the source of the problem is criminal and not policing.
I must also state here, as I have there, that the problem is not a specifically indigenous/Aboriginal problem, however a higher percentage of the Aboriginal population are familiar with the issues at stake, because of the higher rate at which Aboriginal men have been incarcerated in prisons. It will be auspicious for government to attribute the source of any of my information which might be of real political use, to the whole population of indigenous Australians whom have worked to protect children, rather than to my self individually.
To my own observation there is one specific part of legislation, in which perhaps a small addition, might make a massive positive effect for the Aboriginal community in these matters. That is in family law, the section about procedure and rules for Judges, at 60CC. I have been recently directed to read that portion of the law by a Justice Barry in the Queensland Family Court, since I am representing myself in a family law matter.
The Judge referred me to this section of the law in asking whether or not it is a serious concern for the court that I have asserted indigenous ancestry and that the regard for my assertion is potentially politically contentious. The point of law is that one in which a Judge must consider the indigenous child’s right to enjoy Aboriginal culture.
Before commenting upon how I have read the law, and what improvement I would like to here suggest could be raised in Federal Parliament, in conjunction with the “Sorry”, I will briefly mention the matter of controversy around my own identification. I can also advise that I have written an essay about such identifications as my own, and that it is within the same weblog as already mentioned (other matter there includes a longer essay started for the express purpose of informing my extended family and other longer term acquaintances about the situation of my being under police surveillance, and a shorter and more general commentary on the issues: not all of which are political).
The basic contention in the family law court, is that on one hand, an allegation has been made against me of having put my children at risk, through exposure to the Aboriginal community, and within that had been an un-investigated false allegation, that I could be myself a paedophile, but only made by extrapolation of my involvement with the indigenous community; and on the other hand, the legal case against me has relied upon psychiatric evidence, in which I had been diagnosed with schizophrenia, (but without fulfilment of the legal requirement for that diagnosis), because of asserting a likelihood that our family could have some indigenous ancestry, and that in combination with my own affiliation with traditionally oriented Aboriginal culture. There are two standing forensic psychiatric report being used against me, but in both of those, the psychiatrists relied upon the unproven legal case against me for all their collateral evidence about my psychiatric health. Because of this being the case, I have some need to defend my affiliations with Aboriginal people.
The history is unusual. During the Bicentenary I happened to be present by chance in a situation which enabled me to adjoin, in travelling to Sydney for the Land Rights protests around the 26th January, with the convoy of traditionally oriented Aborigines which had been aided by the Uniting Church to travel from WA, NT, and SA, to perform Corroboree in Sydney at that time. There after I was well received at La Perouse, and acknowledged in a covert fashion that is still current today within the Aboriginal community, as being of probable indigenous ancestry. I was invited to attend the Corroboree at Kurnell during the eve and dawn of the actual 200th anniversary of Captain Cook claiming Australian land as British. Significantly, I was the only white girl there not already aligned within the indigenous Kinship systems, whom was not fearful of the event. At the time, however, it was all a bit inexplicable to me.
Subsequently I had paid a little more attention to small parts of oral history in our family suggesting the possibility of indigenous ancestry. For example, my Nanna, who is now deceased, mentioned to me that I ought not look too hard at Aboriginal facial features or else I might begin to acquire the same face; and my great aunties in my father’s family, had always stayed out of the sun so as not to become too brown, and while they at first said it was because of Spanish ancestry, they later retracted that when my sister married a Spaniard. However, my mother has been adamant that the only indigenous relations we have are by marriage. My mother has traced all the certificate records back to original immigrants, and will not accept that perhaps there might have been illegitimate children born to Aboriginal women, whom were later adopted by the father’s white wife; or any of the many other situations in which many white Australians know of having indigenous ancestors.
My mother has been so determined to prove that we have no indigenous ancestry, that she accepted false assertions being made against me, by some of the criminal persons involved at the tent embassy. Those persons engaged in a set up by giving me one set of opinions about their regard for white people whom sustain affiliations with Aboriginal culture, that being of need to reconcile by making open knowledge of indigenous ancestry, and giving my mother another set of opinions about their regard for white people who sustain affiliations with Aboriginal culture, being that of a need to identify with a privileged position as whites in advantage over blacks. My parents are the product of many generations of our families, and families like us, making every effort to pass-as-white, and in their having been born before the 1967 referendum, they were raised with every expectation of need to constantly deny that indigenous ancestry is a part of the white Australian mainstream reality. Many Australians have the same sort of belief about their ancestors, but might not be aware of how the criminal influences in the indigenous population had been working to set us all up to seem to be still wanting to deny Aboriginality as though ashamed of.
Instructively, the more traditionally oriented Aborigines, have far less difficulty with white persons being named as also an Aborigine. Traditional culture sustains a method for detection signs of adherence to aspects of an indigenous ethnicity, which are hereditary, and those signs have been checked in me on a number of occasions, but a number of Aboriginal men. One of the difficulties in the whole story, is that only the most traditionally oriented men, and often only as elders, are adept at detecting those signs without engaging in sexual intercourse, which tends to be a part of the picture of why there is more sexual intercourse than necessary around the periphery of most indigenous communities. Basically there is a regard for all newcomers that they need to be found out about, and that sexual intercourse is the most expedient method. However, when there is also alcohol consumption, and also when many of the community have been prison inmates, the traditional cultural sanctions governing that sort of behaviour are corrupted, which is mostly why any indigenous children are, or seem to be, at risk.
In my own case, I have had three significant relationships with Aboriginal men, any of whom would be able to validate that I carry those inherent biological signs, but whom are not willing or wanting for me to be named openly as an Aborigine in a certificate or letter of Aboriginality. I am also disinclined to use that sort of legal certification as the basis for substantiating my Aboriginality, since I had not myself in the conditions of my childhood, any reason to claim of the government assistance available to Aborigines. It is for that same reason that the indigenous community have been reluctant to validate my sanity by providing me with that sort of certificate of Aboriginality. These men whom I have been in marriage type relations with, of the sort named as temporary marriages in traditional Aboriginal culture, (temporary since no baby is born), are: Samuel Saunders, (brother to the actress Jennifer Saunders); Ivan Dick (an initiated Pitjintjatjara man whose daughter is with the Yothu Yindi group); and Brian Rainbow, (a native title holder at Fraser Island, who was the litigant in an Australian court action againt the Ku Klux Klan). Samuel is part of the stolen generations, and has been frequently enough a prison inmate, and is suffering from extreme alcoholism; Ivan is a qualified National Park Ranger, but has been suffering severe alcoholism after an incarceration in prison for a minor offence, and because of his initiation he proved himself to be the best informant about prison conditions; and Brian has worked for the NSW and QLD state governments in delivery of services among the population of former prison inmates, including teaching literacy in the prisons, during which he was himself abused physically by the prison security services. Brian is a recovering alcoholic. All these men are effectively psychologically disabled by the form of ritualised abuse that is conducted between prison inmates under the influence of organised crime, and none are themselves essentially criminal in their outlook. I am also known to John Nawakie, an initiated Torres Strait Island man whom has served in the Australian Army, but whom is also suffering severe alcoholism. The sad fact is that too few indigenous men have escaped abuse which includes anal rape, and are therefore able to avoid the pitfalls of alcoholism, and maintain themselves life long as decent fathers and husbands, so my relationships with these men were necessarily brief. I believe that they are all suffering from a form of Post Traumatic Stress Disorder, which is unlike that form diagnosed among Vietnam verterans, but more alike to the forms diagnosed among Native Americans, and is made less recoverable by violent imposition of anal rape. However I am not a qualified clinician to be making that diagnosis.
However, my mention of this clearly highlights that there might in future arise a definition of Aboriginality which is unique from a distinct definition of what family background determine eligibility for the government assistance available to Aboriginal persons. For example, the government assistance might become available to all families whom had been precluded from citizenship prior to 1967, or only to those persons whom, by combination of black skin and poverty, are finding that the education and employment systems still inadvertently place a more stringent set of conditions upon them, or, only to those whom are actually effected, to their educational and social detriment, by the fact of the wrongful removal of children. Clearly then also there are issues of government support to remote locations, in which traditional Aboriginal communities can receive financial assistance because of remoteness only, and not necessarily based upon what their notion of identification is.
Part of the whole issue in this, is about how certain individuals affiliated with the right wing of the political arena, have taken into their regard that Aborigines sustain belief in an Animist culture. There are a set of assumptions made within religious contexts, about what Animist belief is, and that engage in a false presumption of being able to blame Aboriginal persons for Animist belief. The presumption is in part that Animist belief is not compatible with belief in One God, however clearly today very many Indigenous communities are disproving that. Also there is strong evidence, even in the paper records of Indonesia, that the whole tropical and sub-tropical north of Australia was at one time regarded to be part of the Islamic Kingdom of the leader of Sumatra. There is a general theological argument about Animist faith, in which a strong minority of Christians, Muslims, and Jews, are quite enabled to support the Indigenous belief system. I have made my own contribution to that theological dialogue through a number of essays, including some more recent commentary published in the website owned by the King of Jordan, which provides interpretative analysis of Qur’an.
The Aboriginal population in general is very sensitive to the religious assertions about what is and is not true to the religious legal domain. That is, even among those Aboriginal persons whom are not believers in One God, the matter is one of a high level of sensitivity, and has been made politically contentious within the indigenous community more generally, by those individuals whom are not believers also in the Abrahamic based religions.
All this letter so far, is really the providence of aspects of the ideological base from which I would like to suggest that a small addition to the family law act, become open for debate in the federal parliament.
The legislation I am referring to is that section of the family law act which applies rules and procedures for the Judiciary, and is the point at 60CC.
The law makes clear reference to the rights of indigenous children to enjoy their culture. Then it goes on to comment upon what infringements of the rights of the child, must inevitably be prevented from occurrence, regardless of the cultural context. However, there is a failure to mention that every and any act of sexual abuse against children is not only an infringement of the legislative jurisdiction, but is also factually an infringement of the indigenous child’s ability to enjoy indigenous culture.
The reason this failure to mention the obvious, is not an especially good reflection upon the legislators, is because there are assertions among those non-indigenous criminals whom are incarcerated with Aboriginal men, that the indigenous Animist belief, exists as an excuse to cover over actual sexual violations of children. The fact that even one such delusion has ever existed, even if only among the incarcerated prison population, (though there is evidence of such also even among the clergy, and others involved in mainstream Christian Churches, including in many of the modern North American Evangelist Churches), indicates that there is a need to deny that such is true within legislation.
I would like to promote the idea that the addition to the law in the point mentioned, of a part to the effect that:
Every instance of any sexual violation of a child will be regarded as an act in itself preventing children from enjoying Aboriginal culture.
I can comprehend that perhaps the parliament had been lead to believe that the failure to mention specifically that child sexual abuse is not to be tolerated within the reason of a child’s right to enjoy their culture, might be necessary only so as not to further associated the indigenous community with particular mention of such acts existing in indigenous settings. However, I believe that by stating actively that abuse of children is a factor in preventing the right of the child to enjoy their culture, the legislation will not be contentious to any party.
Perhaps also the addition of such a small part of legislation, could correctly temper the intervention into remote communities in the Northern Territory, into a higher likelihood of real success in child protection.
I hope that the length of my letter has not been any burden, and is rather only able to contribute to validating my self as a person enabled within Traditionally Oriented culture to be making this petition to government.
I believe that it is right for such a change to coincide with the giving of a “Sorry”.
However if the government is not able to act upon this, perhaps I am willing to undertake the drafting and dissemination of a much larger petition asking for the change. However, I expect that the international policing scrutiny that such a public petition might receive, would not be in the best interests of the majority of Australian children.
I hope that the changes being enabled with also enable Aboriginal men working in industries like the building industry, to become able to communicate how the organised crime interests in that industry, have been preventing trade union membership and support.
Thankyou for reading my petition, in this form of a lengthy letter,
Faithfully,
Rebecca Copas nungarrayi (formerly Rebecca Marker)
**********************************************************
PO Box 6113
Fairfield
QLD 4103
30th January 2008,
To the Right Honourable Kevin Rudd Prime Minister
And Bernie Ripoll, Member of Federal Parliament in the seat of Oxley,
cc. National Indigenous Times, and Adult Survivors of Child Abuse,
This letter is for making a petition to government about a minor aspect of the Family Law Act. It is in reference to Indigenous affairs, and I am convinced that the small addition I would like to present for your party to contemplate making, will prove to be in the best interests of all Australian children, and also highly compatible with all the current negotiations about the legal connotations of the government saying “sorry” to indigenous Australians whom have been removed from their mothers, and prevented from normal processes of acculturation.
The part of the family law I am referring to, is at point 60CC of the Family Law (Judges) Regulations.
Last week on 25th January 2008, I have been instructed by Justice Barry in the Brisbane family law court, to undertake examination of that point of law. This is because I am self representing, being the respondent mother, and without legal aid funding, or means to pay legal expenses, in a family law case. In my own situation there is an immediate relevance of this point of law in the Judges considerations, because the actual dispute is around whether or not my child raising pattern had been engaged already within an indigenous pattern.
While I comprehend in full that I can not, and so will not, ask yourselves to consider the legal matter in which the point of law was drawn to my attention, I mention my own case briefly, so as to enable yourselves to contextualize how it is that I happen to have a very finely attuned perspective in the matter.
The allegation against me is that I have been potentially abusive towards my children because of the severe mental illness of schizophrenia. However, I have at all times been opposed to that diagnosis and have never experienced the set of symptoms defined as schizophrenia within the standards accepted in most legal processes of the Diagnositic and Statistical Manual for differential diagnosis of mental disorders, (DSM IV). My position is that what is being regarded as an affliction, is no more than the natural semblance of eccentricity, in having made a movement in cultural affiliation out of the mainstream of Australian Christian oriented culture, and into the affiliation with Indigenous forms of Christianity, which are also within the influence of an earlier form of Islamic culture. That process has been ongoing since my teenage years when it happened that I was present at the significant Corroboree on the eve and dawn of 26th January 1988. However, because I am a white Australian whom had been raised in the mainstream of Australian social life, my present day affiliations with indigenous culture, and also belief in possible, and probable, (though unable to be traced in any paper records), indigenous ancestry, might often appear to be of an unstable mind. However the traditional cultural sanctions of Indigenous belief, within the sanctions also of the Abrahamic traditions, impose a very stringent internal self discipline.
The point of law I would like to petition in respect of reads as follows:
FAMILY LAW ACT 1975 - SECT 60CC
How a court determines what is in a child's best interests
Determining child's best interests
(1) Subject to subsection (5), in determining what is in the child's best interests, the court must consider the matters set out in subsections (2) and (3).
Primary considerations
(2) The primary considerations are:
(a) the benefit to the child of having a meaningful relationship with both of the child's parents; and
(b) the need to protect the child from physical or psychological harm from being subjected to, or exposed to, abuse, neglect or family violence.
Note: Making these considerations the primary ones is consistent with the objects of this Part set out in paragraphs 60B(1)(a) and (b).
Additional considerations
(3) Additional considerations are:
(a) any views expressed by the child and any factors (such as the child's maturity or level of understanding) that the court thinks are relevant to the weight it should give to the child's views;
(b) the nature of the relationship of the child with:
(i) each of the child's parents; and
(ii) other persons (including any grandparent or other relative of the child);
(c) the willingness and ability of each of the child's parents to facilitate, and encourage, a close and continuing relationship between the child and the other parent;
(d) the likely effect of any changes in the child's circumstances, including the likely effect on the child of any separation from:
(i) either of his or her parents; or
(ii) any other child, or other person (including any grandparent or other relative of the child), with whom he or she has been living;
(e) the practical difficulty and expense of a child spending time with and communicating with a parent and whether that difficulty or expense will substantially affect the child's right to maintain personal relations and direct contact with both parents on a regular basis;
(f) the capacity of:
(i) each of the child's parents; and
(ii) any other person (including any grandparent or other relative of the child);
to provide for the needs of the child, including emotional and intellectual needs;
(g) the maturity, sex, lifestyle and background (including lifestyle, culture and traditions) of the child and of either of the child's parents, and any other characteristics of the child that the court thinks are relevant;
(h) if the child is an Aboriginal child or a Torres Strait Islander child:
(i) the child's right to enjoy his or her Aboriginal or Torres Strait Islander culture (including the right to enjoy that culture with other people who share that culture); and
(ii) the likely impact any proposed parenting order under this Part will have on that right;
(i) the attitude to the child, and to the responsibilities of parenthood, demonstrated by each of the child's parents;
(j) any family violence involving the child or a member of the child's family;
(k) any family violence order that applies to the child or a member of the child's family, if:
(i) the order is a final order; or
(ii) the making of the order was contested by a person;
(l) whether it would be preferable to make the order that would be least likely to lead to the institution of further proceedings in relation to the child;
(m) any other fact or circumstance that the court thinks is relevant.
(4) Without limiting paragraphs (3)(c) and (i), the court must consider the extent to which each of the child's parents has fulfilled, or failed to fulfil, his or her responsibilities as a parent and, in particular, the extent to which each of the child's parents:
(a) has taken, or failed to take, the opportunity:
(i) to participate in making decisions about major long‑term issues in relation to the child; and
(ii) to spend time with the child; and
(iii) to communicate with the child; and
(b) has facilitated, or failed to facilitate, the other parent:
(i) participating in making decisions about major long‑term issues in relation to the child; and
(ii) spending time with the child; and
(iii) communicating with the child; and
(c) has fulfilled, or failed to fulfil, the parent's obligation to maintain the child.
(4A) If the child's parents have separated, the court must, in applying subsection (4), have regard, in particular, to events that have happened, and circumstances that have existed, since the separation occurred.
Consent orders
(5) If the court is considering whether to make an order with the consent of all the parties to the proceedings, the court may, but is not required to, have regard to all or any of the matters set out in subsection (2) or (3).
Right to enjoy Aboriginal or Torres Strait Islander culture
(6) For the purposes of paragraph (3)(h), an Aboriginal child's or a Torres Strait Islander child's right to enjoy his or her Aboriginal or Torres Strait Islander culture includes the right:
(a) to maintain a connection with that culture; and
(b) to have the support, opportunity and encouragement necessary:
(i) to explore the full extent of that culture, consistent with the child's age and developmental level and the child's views; and
(ii) to develop a positive appreciation of that culture.
I notice that the law makes explicit reference to family violence potentially precluding a Judges capacity to adhere to the need to enable an Aboriginal child to enjoy their culture.
Can I present the argument that since there is already mention of the crime of violence in the home, distinctly in respect of the Aboriginal population, that within the present political climate in respect of the Howard government’s intervention legislation, it might prove auspicious to also include, for the benefit of Judges, a sub-clause relating to the prevention of the abuse of children sexually.
I believe that because of the current political climate also around the government giving a “sorry” to the stolen generations, that perhaps many more Australians might be accepting of that process if this minor addition is made to the family law within a similar time frame.
Part of the reasoning for making such an addition, must be inclusive of the fact of the form of psychological abuse which portions of the indigenous population have been subject to. In recent years, it has happened to me that I was made conscious, without wanting to be, of the forms of abuse which have been happening within the prison system. Remembering that there is a high rate of incarceration of the male Aboriginal population, the fact of the abuse occurring in prisons, needs to be considered in respect of how it could happen that indigenous children have been put at risk.
Why the abuse in the prisons is important in respect of the addition I am asking your party to consider, is because of the particular psychology of that abuse. There are significant forces among organised crime, (and which police are not immune to although since they should be, I will not discuss that matter here), in which there has been an attitude of misinterpretation of Kabbalah, and also of Shari’ah, in which Aboriginal adherence to Animist belief, has been portrayed as unable to align with belief in Jesus. Even worse, because Aboriginal Australian Animist identification patterns are applied to the entire indigenous population, while in other Animist identification patterns there is application only to certain member of the adult population whom are regarded to have committed the sin of lust, it had been assumed by many involved in religious dogma, that Aboriginal Australian culture enables even children to embody the sin of lust. While that sort of false idea is blatantly a corruption of the original thought within both Kabbalah and Shari’ah, it has been used often within religious contexts to psychologically abuse the indigenous Australian population. It is extremely instructive, that the only persons whom are open proponents of that falsehood, are involved in organised crime within the contexts of committing ritualised abuse to force victims into drug dependence and prostitution.
The crimes I am mentioning are conducted against every prison inmate by other inmates to the best of my knowledge, and in the wider population, individual vulnerable mothers (and fathers) with indigenous affiliations, have been isolated and victimised as though responsible for the lust being sold in the child pornography and brothel industries. Although this aspect of my argument in favour of an addition to the Family Law Act, is almost intangible to persons whom have not experienced the abuse, it is a very real situation for many indigenous Australians.
What I would like to commend to the ALP, is that only a small addition is made, but that the addition is made very forward in defence of the real Aboriginal tradition.
I am in favour of the addition of a point which reads words to the effect:
Every act of the violation of a child’s normal healthy and age appropriate sexual development, is to be considered in itself a violation of a child’s right to enjoy Aboriginal culture, and the minimum standards which Aboriginal cultural tradition will uphold are that same set of standards upheld by every lawful culture in Australia in respect of children being protected from adult sexual behaviour.
I am of the belief that for the government to add this small passage, or one to the same effect, to the Family Law Act, will also prove to be able to change the balance of power in the negotiations around providing a “Sorry”; and that the balance is likely to shift in favour of unionisation, and away from demands for financial reparations.
The reason I am of this belief is because there is clear evidence within the internal politics in the Aboriginal community nationally, that those sections of the Aboriginal population whom have experienced being actively favoured by the Liberal-National coalition, are the same individuals whom had been falling into a psychological entrapment which is common place in the prison system. That entrapment engages the false idea, or delusion, that: ‘since we have all been presumed to be sex abusers; therefore we are owed monetary compensation on that basis as well as on the basis of children having been removed and abused (often sexually) by those representing the work of the state and the churches; and that since that might be a means to obtain money, it could be that we will be owed more money if that falsehood is furthered, in which we can pretend that it is real so as to obtain a larger compensation pay out eventually’. Clearly it is not to be tolerated, and indeed is a manifestation abhorrent to many in the indigenous community.
The reason I know about such illusory factors in indigenous politics, is because when I first began to open to the Aboriginal community, about the small amount of oral evidence in my own family of possible indigenous ancestry, it was assumed by a faction of the Aboriginal community, that the only reason I might really want to be known to be indigenous, would be to become owed of from future financial compensation to the stolen generations. Thereby a significant number of Aboriginal persons have assumed to be doing me a favour by instituting false evidence against me in respect of my family and my children’s father. I might add that most of such Aboriginal persons are involved in criminal acts of buying and using illicit drugs, and are themselves all victims of anal rape to the extent that they are seldom fully conscious of what they are causing.
What is not always obvious is that when a group of persons counts their worth upon how badly they have been oppressed, rather than upon the real basis of their behavioural codes and belief, and particularly if they seek monetary compensation for their oppression, then their reliance upon sympathy for having been oppressed tends to inevitably further the facts of the oppression, by attracting perpetrators. I believe that this is why there are such terrible facts around the “Little Children are Sacred” report.
I believe that there is a strong current in most contemporary Aboriginal communities of adherence to the position I am strongly expressing in this petition. I would welcome the government undertaking your own enquiry among significant Aboriginal leaders in respect of this letter, and might ask for you to be certain that you are inclusive of those whom are equitably respected as leaders within traditionally oriented indigenous cultural contexts.
When I read the Family Law Act Judges Regulations at 60CC, I decided that it would not be in my children’s best interests, or the interests of my children forming their own allegiances with the real Aboriginal tradition, if our family were to become lawfully regarded as within the definition of being Aboriginal. This is saddening for me, because I have been working to aid the indigenous community by trying to redefine what an indigenous identity is, by the inclusion of those of us white Australians whom have more means of access to the mainstream, and other European based, cultural paradigms. Being indigenous in Australia today means many things, including for many of us being of mixed race and culture, but it must never be let to be assumed to mean enabling of sexual abuse against children.
If there are any further enquiries about the parameters of an indigenous identification, could I recommend the recent historical reference book by Bruce Pascoe, a Victorian indigenous author, named “Convincing Ground”. My own small contribution to that public debate can be viewed in the internet at http://doyouknowaboutasca.blogspot.com/2008/01/older-debate-that-we-might-like-to-know.html
I am including that url also because my sending of letters to any government person usually attracts some ASIO attention, since I have a background from youth of being a left wing and anti-racist political activist. If there are any policing enquiries about myself, there is ample material in that weblog to analyse my personality and character with, as I am sure ASIO are already in knowledge of. However ought to be considered by all parties to be a distinct matter from the potentially politically contentious matter of defining the stolen generations, which I hope this petition might directly prevent conflict around. I must also add that my own family law matter ought always be regarded as distinct from the political issues, and distinct from the ASIO surveillance. Therefore no further mention need be made of it, so long as that distinction is held.
Thankyou for reading my petition in this letter,
Faithfully,
Rebecca Copas (formerly Rebecca Marker)
.................
Note to National Indigenous Times placed in their internet site comments field after 9pm 30th January 2008:
Hi,
in the morning I will be posting a letter from myself, as a petition to the Rudd government in respect of the "Sorry" deliberations.
The politicians considerations of what to include in a sorry statement, are coinciding with my own legal case for custody of my own children, and the Judge, (Justice Barry at the Family Law Court in Brisbane), had directed me to read the Family Law Judges Regulations at point 60CC. It is that part in which every Family Law Judge is obligated to enable Aboriginal children to enjoy their culture.
I noted that the legislation makes specific mention of the Judge needing to deliberate around issues of domestic violence which may overrule considerations of the child's placement with a parent. However, the same portion of the legislation makes no specific reference to sexual abuse against children precluding the child's enjoyment of Aboriginal culture.
So I have written a long letter to the Prime Minister and also my local member in Oxley, asking if that section of the Family Law Act can have added to it, words to the effect:
Every act of the violation of a child’s normal healthy and age appropriate sexual development, is to be considered in itself a violation of a child’s right to enjoy Aboriginal culture, and the minimum standards which Aboriginal cultural tradition will uphold are that same set of standards upheld by every lawful culture in Australia in respect of children being protected from adult sexual behaviour.
While this seems to single out Aboriginal culture for special attention, the case as it stands already in legislation is that indigenous culture is being singled out in respect of domestic violence, but without also mention that indigenous culture precludes sexual violations against children.
My letter is long and exposes the politicians to the worst of the internal Aboriginal politics around who might owe who what in respect of a sorry being given.
I have come to some what of an impasse in my need to act to protect my own children, and so that exposure is now necessary for my children's safety. This is because of my own affiliations with the Aboriginal community having been misconstrued by my children's father as though I sought to take advantage of my children having been stolen, and he has tried to use that argument against me in court.
I will put a copy of my letter to the Prime Minister in the post for NIT, along with a paper copy of this e-mail.
Thanks for reading it.
............................................
e-mail sent to the organisation Advocates for Survivors of Child Abuse at 9:18pm 30th January 2008:
Hi,
My name is Rebecca Copas Nungarrayi, and I recently sent an e-mail to everybody on the ASCA website list.
I was just about to send off an application for membership this morning, but neither the PDF file or the RTF file are downloading in the public library computers. The Brisbane City Library computer connection is about the fastest one around, so I am not certain what the problem might have been. However, I am hoping that you will be able to send me an e-mail with the form attached.
If anybody would like any further information immediately to the e-mails I sent, (I have been really wanting to get involved with the ASCA website forum ever since I was first referred to your website, and can provide as much information as I have about the use of ritual abuse by organised crime, and how I have protected myself from the worst effects), there is a new weblog I have made which was incited by difficulty I am having with police, whose surveillance I have been under. Their observance of me initially was only in the fact of my having long been associated with left wing political activism, however more recently, since criminals had attempted to ritually abuse me, the police were picking up on the end of the stick in which criminals had been trying to scape goat me:- however, since the election that situation has improved dramatically, and perhaps also because of my exposing much of my information in the weblog.
The url is http://doyouknowaboutasca.blogspot.com (I put the asca anacronym in the url to prevent me forgetting to join you). I was hoping to be able to keep use of my name distinct from all my weblog material, however that is manifesting more and more impossible all the time, in which situation, the more persons are informed about me and my situation, the safer I will be.)
I will try again to download the membership application today, but since I can neither find the detail in another page of your website, about what the cost is (I am remembering either $30 or $35 concession), I will probably be more likely to send the money in next week now. Thanks if you can send me an e-mail with the form.
Also today I am sending a letter as a petition to my local federal MP, and also Kevin Rudd, about one tiny fraction of the Family Law Act, with respect to the "Sorry" being prepared at this time. Perhaps your organisation might have a look at my letter, and even organise any support for it which might be possible.
My petition is asking that an addition be made the the Judge's Regulations which defines acts of child sexual assault as inhibiting the already existing legal right of an Aboriginal child to enjoy their culture. I have attached my letter-petition to this e-mail, and will supply a copy in the post also.
Faithfully, Rebecca Copas Nungarrayi
a couple of poems
these are two of many many similar poems I have been writing during the past few years: perhaps these might give the flavour of this weblog:
The Vote’s Saviour
Of the Australian
Notion of compulsion
In compelling ourselves
To vote
For compulsory voting
Is the station
Of why our society
Is fairly well regulated
In respect of
Public education
Forty years of
Equal opportunity
For indigenous Australians
Supposedly
Can identify our national valuation
Upon real education
Since when we know
Our own vote alone
Is never enough to tow
Our own line in the machinations
Of electoral politics
Why of course we might
Realise that education
Need be for everybody
Not only the wealthy
So consider again now
How well off we might be
When unionisation
Is again compulsory
For the wealth of
Our labour
Never had no better saviour
In secular legislation
Than unionisation
The Generation Upon That Stolen
There’s a generation
Of my countrymen
Who were not in physical distance
Stolen
From their black mothers yet crying
About why we are all finding
Their minds battered and maimed
Bruised forgotten and blamed
And by some unknowable mysterious
Thought police
Trained bludgeoned and defamed
Into hating motherhood’s game
Worse than if stolen thus the same
Abused by the thought police of the brain
From acts of sodomy
Perpetrated to defeat
Black rights fought for and obtained
All our citizenship thus cheap
By imposing only intransitive
Words of English absurd
Upon definitions such as
What we might have been
Ourselves determining
By the language of
Self determination
For its not the determination of self
To snap on the latex
Glove off a right wing shelf
That the white Australian
Population
Voted for
In 1967 sure
But rather the Dreamtime for
Its wondrous reminders
Of victories for labour value behind us
Forever us white guys advantage
In spending our votes
On black history’s boat
The boat that’s been brutalised
By untold advantage white
Enabled through organised crime
Imposing into the mind
Of every black inmate of prison
For the rest of their life
That their dead losses were all for
The benefit of right wing politics
Whose agents were sticking
Inside the anus
Of ever prison inmate
And too many others also mate
The lie about time
And women’s minds
That mother’s ought to have been
More liken to boys in mind
Is that their own right wing ill to find
Their ends along with
Every one among us
Whether sodomised or not but because of
The generations of fathers
Whose children have learned of
That trick the hard way
In forgiving their father
Learning his mind was
Strangely effected
Into confusing cause with effect
For the lesson of time
In which the past ever causes
That the future improves with
Of the Dreamtime sublime
Is what that right wing supporting
Section of organised crime
Had worked to undermine
The Vote’s Saviour
Of the Australian
Notion of compulsion
In compelling ourselves
To vote
For compulsory voting
Is the station
Of why our society
Is fairly well regulated
In respect of
Public education
Forty years of
Equal opportunity
For indigenous Australians
Supposedly
Can identify our national valuation
Upon real education
Since when we know
Our own vote alone
Is never enough to tow
Our own line in the machinations
Of electoral politics
Why of course we might
Realise that education
Need be for everybody
Not only the wealthy
So consider again now
How well off we might be
When unionisation
Is again compulsory
For the wealth of
Our labour
Never had no better saviour
In secular legislation
Than unionisation
The Generation Upon That Stolen
There’s a generation
Of my countrymen
Who were not in physical distance
Stolen
From their black mothers yet crying
About why we are all finding
Their minds battered and maimed
Bruised forgotten and blamed
And by some unknowable mysterious
Thought police
Trained bludgeoned and defamed
Into hating motherhood’s game
Worse than if stolen thus the same
Abused by the thought police of the brain
From acts of sodomy
Perpetrated to defeat
Black rights fought for and obtained
All our citizenship thus cheap
By imposing only intransitive
Words of English absurd
Upon definitions such as
What we might have been
Ourselves determining
By the language of
Self determination
For its not the determination of self
To snap on the latex
Glove off a right wing shelf
That the white Australian
Population
Voted for
In 1967 sure
But rather the Dreamtime for
Its wondrous reminders
Of victories for labour value behind us
Forever us white guys advantage
In spending our votes
On black history’s boat
The boat that’s been brutalised
By untold advantage white
Enabled through organised crime
Imposing into the mind
Of every black inmate of prison
For the rest of their life
That their dead losses were all for
The benefit of right wing politics
Whose agents were sticking
Inside the anus
Of ever prison inmate
And too many others also mate
The lie about time
And women’s minds
That mother’s ought to have been
More liken to boys in mind
Is that their own right wing ill to find
Their ends along with
Every one among us
Whether sodomised or not but because of
The generations of fathers
Whose children have learned of
That trick the hard way
In forgiving their father
Learning his mind was
Strangely effected
Into confusing cause with effect
For the lesson of time
In which the past ever causes
That the future improves with
Of the Dreamtime sublime
Is what that right wing supporting
Section of organised crime
Had worked to undermine
Wednesday, January 23, 2008
Why the Material in this Web-log needs a Social Conscience to Read with Accurate Analytical Brain Cells Functioning:
This web log is not so frivolous as others I have been making. It is not "easy reading" also. What it is, is a set of information, provided through various written methods, in which I am working towards opening up the stories from among Australian organised crime, within which, the causes of police enabling many of the more terrifying crimes against humanity, can be extrapolated.
I am using this weblog to, among other things, inform anybody who I can engage in being interested in the matter, that Aboriginal men, and a lesser number of women also, and also those non-indigenous Australians whom support Aboriginal culture, are, if incarcerated into a prison, being forced by violence including sodomy, to: 1) become branded with the identification of child sex offenders; 2) assume that the situation might one day lead to a larger pay out of "sorry" money compensation; 3) and thereby are seeming to be manifesting more abuse in the Aboriginal community than is real, or than is actually perpetrated by the indigenous population.
The basic fact I am trying to make plain, is that there are persons within organised crime, whom are thwarting efforts in the prisons, to differentiate between inmates who are convicted of crimes against property and the state, or of simple violence, and crimes against the fabric of social co-hesion within the family. Prisoners are renown for being very brutally vindictive against those whom enter prison as known paedophiles. That status is extended in women's prisons to any woman who had the reputation of being a bad mother, or even having failed her husband in sustaining familial bonding.
However, the terrifying reality is that there are men, whom have been abused as though they were paedophiles when they were definately not. (Perhaps also women but I have less access to that information from within the prisons, since my sources are mainly the men whom have wanted my company as a female whom had also been as poorly and inaccurately socially branded, yet that fact speaks to the same situation being real.) On the whole it the men whom are being falsely branded as paedophiles are those whom are refusing to be abusive against other prison inmates. There is an ethos in the prisons which prevents any person being acknowledged as possibly able to be innocent of crimes against humanity.
That ethos has been forged by organised crime, and is endemic in the prisons, yet is also endemic among prison employees, and many sections of the Australian police force. Not all persons involved with organised crime believe it though, or else I would not now be alive. Most likely it is also the case that not all policemen believe that there is no such thing as essential humanitarian interest. However, there is evidence that the police are accepting criminal definitions of whom the real sexual offenders in this society are.
That causes the obvious problem, that perhaps the false branding of one set of prisoners, was enabling another set of prisons to get away with that which is blamed upon those known as "rock spiders", or child rapists, in prison. I have found some limited evidence that such could be true. However it is fully circumstantial, and was only that a person whom demonstrated many behavioural indicators of having been sexually assaulting his son, (the son is nineteen and I spoke with him on a bus one day to validate my estimation of the situation: he is the height of a ten to twelve year old; he speaks with a high pitched voice of a child younger than ten; he has sever jaundice showing potential liver damage; he overtly interacted with his father as though he were his father's wife; he was very still and cautious to show interest in what I had to say, but was being fully attentive to my comments about how children whom become sexually assaulted, when grown, develope a social obligation to hold their abuser accountible), had a prison tattoo, but it was clearly not a "rock spider" tattoo, and rather a "silver tail" tattoo, which is the label given in prison to the men who are too constipated to defacate when sodomised, yet often actualise an ejaculation. The "silver tails" are normally longer term prison inmates, and usually named so for having been given a cooks work in the kitchens.
The point is, that the evidence is all pointing to a likelihood that there is a trading of reputations taking place involving most criminal and policing contexts, which makes it very difficult for police to track down who the real offenders are, since many persons give false evidence to the police as the means of safeguarding their own personality among criminals. I have informed the police of my observations, however I have informed only ASIO employees under whose surveillance I have been, and did so because I have been offered protection by a number of such men. The situation at this time, is that I can no longer afford for ASIO to be letting the Queensland State police and the AFP hold me suspect for crimes which ASIO know that I have not committed. Therefore I am exposing this situation in this way.
Many other of my weblogs deal with these issues by use of the basic structures of recognisable human mythology, since thereby the story is recognisable, without needing to identify the actual crimes as real, or possibly ever able to be re-enacted. In that process I have used aspects of Aboriginal Australian mythology, since it clearly indicates that such crimes against persons whom have less social power, are exorcised through dreaming of invertebrate life forms, among other strengths of indigenous Australian culture. I have also leaned heavily upon Islamic definitions of the sort of evil doing which is usually recognised as 'black majic' or 'satanic ritual' etc. and these weblogs may contain some way of an explanation of what such belief is, why it is wrong, and what good magic is by contrast. In that defining good magic as no more than the witness of inexplicable and unexplainable facts of natural improvement in the circumstances of life. Yet explaining it in a way which might be attractive to those teenagers who could otherwise have become attracted into a criminal pathology of belief in wrongdoing as a majical act.
However, this weblog is not nearly so interesting, and just goes through a few basic factual descriptions of what has been happening in my own life such that I can be even here writing this.
It contains: a couple of poems that I wrote on the hop while constructing this weblog; a very long essay which started as an illustration for my extended family and longer term friends and acquaintances, of how it is that I have rarely been in contact over the past five years; a shorter essay about the Australian identity which relates how we identify back into the prison situation; a set of posts in which I show evidence of how ASIO have tried to manipulate my psychology.
That set of posts showing up what ASIO have attempted to do to my mental health state, are the next four posts. Three have been sent into this weblog directly from one of my e-mail accounts, and are exactly as I received. The other of the next four, is an explanation of those three. (that'll be the one that is not like the others) . . .
. . . also if anybody has a real interest in these matters, you might also like to read an essay which is entirely unedited, (since its subject matter was very difficult to write about due to the criminal personalities involved with its story), but which I believe may have some real relevance, and is perhaps the more tangible to understand essay about these issues:
it is at http://laysociology.wordpress.com/
The most difficult aspect of all that I need to expose here, is that the strategies of undercover police operatives, is to mask themselves in the persona of their suspects, including many persons whom are politically active with left wing political ideals, and also including many Muslims, many indigenous Australians, and other ethnic minorities, but particularly including those able to reconcile mainstream Religious dogma with left wing idealism; and the police tend to choose those individuals whom are hard working and perhaps not well known socially by the organisations involved in left wing politics, though participating in those organisations; and then police also tend to, in the same action, portray those persons as though being who the ASIO spies are. A good example of this is Paul Benedek here in Brisbane, in that his reputation in other states, and outside the group of left wing people whom know his work, has not been particularly credible at times; yet when he is one of the most committed and law abiding socialists I have met.
The great difficulty in the whole situation which I write about, is inclusive of the fact that the police have been engaging in use of techiques of occultism, which are most often called "black majic" but in Aboriginal communities named as "wrong way bad majic" so as to differentiate from the worth of black skin persons prayers and meditation and Dreamtime. Use of the wrong-way-bad-majic techniques among police is why the CIA have a reputation for having engaged in investigating Alien sitings and attempting telepathic spoon bending. (no need to worry-socialism won't become a spoon bending comp.) We ought not fear such techniques, but neither let use of be too mysterious, but rather educate ourselves into learning how to retain our own personal sancitity of self regard and sanity, when/if such are applied to us.
It is worth bearing in mind that over the last few years of the Howard government, as well as: changing for the worse the work place law system; introducing super-powers for police in the anti-terrorist legislation, that have unusual high level application noted for Aboriginal persons, whom might happen also to be culturally empowered to defy the wrong-way-bad-majic techique; introducing the legislation of the intervention into remote Aboriginal communities; and significantly undermining the previous advances in the status of women through the family law act; the former legislative basis upon which occultist "black" majic was outlawed, no longer exists.
I would like to use this weblog to suggest that the time is fully ripe for Australians to begin to organise a thorough network of civilians whom observe police activities, to accompany all social justice activism, but without any direct participation in the political activity, and similarly to how the British left wing organises itself to mobilise any direct protest action against the government. For example, there is a strong place for the function of simply making constant accurate records of all observations of police activity, and which are made so as to be admissable in a court of law.
It just so happens that I spend my late teenage years and early twenties, in a social environment which was well informed by former Vietnam war draft resistors, and other people whom have experienced life long police surveillance; and their observations have sustained my sanity well. However not all of the people who grow up in very socially sheltered contexts, and then enter the left wing political arena, or just volunteer for union duty, are so well informed as I had been; and if Australians are ever going to ensure social justice, we have to also ensure that the police are held accountible to the public, but how might we engage in that when we are being advised that we might become labelled as a paranoid schizophrenic if we so much as ponder upon the reality of police surveillance. The police still must be caused to provide real justification for every application of the anti-terrorist act.
The strongest feature held in common between modern middle eastern Islamic expression, and Aboriginal Australian culture, is the notion that it is wrong to make accusations: and that making an accusation without sustaining empirical evidence, can become causal to that which is being blamed. The idea is only that same idea of what causes the phenomenon of "the oppressed" being bound up in cycles of poverty enabled by victim blaming. Wrong-way-bad-majic includes instruction in "how to" cause that a different portion of society than the portion you are in, suffers in such cycles; which is why we also need to learn how not to engage in the technique, while still being able to psychologically defeat it.
Police are reputed to typically account a suspect as having already committed a fellony, before there is any real evidence, as though we are in error only for falling within their suspicion, and perhaps only because they received internal mental imagery associating a particular person with the suggestion of a particular crime. Yet there is also an element in which police tend to have been educated, even if only on the job, in why not to count a suspect as a fellon, until there is real empirical evidence; since if you act in belief that the suspicion must be realisable, if not already realised, then you become partly causal to the act of fellony, for example. However, despite police being familiar with that principal, they seem to be less likely to apply it to the general public, and more likely to apply it to other police whom they realise also have had to come to terms with the psychology of holding a person suspect. Yet what also has been manifesting, is that when a civilian has actual empirical evidence against a policeman, others among the police tend to assume that the evidence is not real, and that the civilian was only being far too suspicious for their own good, and so ought to be branded as insane before becoming causal to the police behaving as they already in fact might have.
However, in reading this, you all ought to accept my own descriptions as merely postulation, since you are not reading it equipped with my own experiential evidence, (and I mean no sedition in my concern for the sanity of the police). The real lesson here, is to always sustain real world belief in the past being causal to the present and the present being causal to the future, in which occultists typically fail. My own lessons can be accounted for by having experienced occultists attempt to work wrong-way-bad-majic against me, and in having needed to rely upon Aboriginal culture for my sanity. The lesson of time is the same lesson of the silence of Wandjina, who feature in Western Australian Aboriginal Rock Art, and whom are also portrayed internationally through the Sydney Olympics. Their character in story is the same of the Djinn (genie) of Islam, and their lessons readily intellectually defeat errors in policing strategy.
In my own observations, what undercover police often fail to accomodate, is that, if, they engage in wrong-way-bad-majic type techiques, and there is any effect of such techiques, that the effect has equal and opposite advantage to their suspects, if only we are informed of the technique and also of its dangers (as all Muslims and many Aborigines are). There needs to be at least as many civilians whom are under police surveillance, as their are plain clothes police operatives working in Australia, who can sustain real consciousness of all the various police methodology, so as to ensure that the police are accountible to real national security.
One of the difficult aspects of the whole social constructions in which the “myth” of paedophilia has been actively perpetuated, (that is paedophilia being pre-supposed upon the general population, to exist at a higher rate of actual occurrence that is real), is that we live in a world in which many different cultures are in the process of merging. That process demands of human society a higher degree of interpersonal accountability, without which crime inevitably increases. For example: Islam sustains Mythos of prophesy in which the last traces of any actual crime against children, undergo a process of exorcism out of the human consciousness, subconsciousness, and behaviour. That process is likely to be experienced as a mass re-alignment of social values, and definitions of crime and human rights. The process is defined in religion as the pre-cursor of the apocalypse, or in that an apocalypse becomes proven necessary by the beginning of that process, such that it is the necessary prerequisite in human belief. That is, what good would an apocalypse, or Armageddon, be, unless it truly is able to rid the world of all crime, and particularly crime against children. Perhaps the exorcism of criminality happens as long as a thousand years before an actual apocalypse, with an hour of judgment etc, and perhaps that is almost impossible to define. The principal is that those who face Allah/God, (meet their maker), in the hour of judgment, could experienced that psychological condition indeed at any time.
However, there also exist in the world, in every culture, as does that prophesy exist in every culture, a set of persons whom oppose the prophesy with the false concept identified as “the paedophile can never be cured” which is readily able to be opposed, even though real child rapists tend to need daily counseling (according to a British study made on men in prison whom had confessed), so as to prevent a wrong desire from returning and causing fear to rule. The false mythology which is established by that factually incorrect statement, fosters guilt in more persons than only the perpetrators, and can prevent the prevention of crimes against children.
Yet again there is a third preposition of belief in all cultures, in which the ideal of the exorcism of paedophilia, is imagined to be advantageous for monetary profit, but also it is assumed that the exorcism is only able to be caused through blaming another set of people living in another country, or in the next town, or just the next door neighbours even. Obviously this third false ideology/mythology, of crime versus law and order, is the worst. It is what is being used in Australia by organized crime against the Indigenous population, and is normally found to have been predominantly sponsored by overseas concerns, despite evidence that there is a high degree of imposition of this idea within Australian prisons. The police include some uniformed and some non-uniformed, officers whom are equitably guilty of furthering this false idea.
We need to understand that the false belief we are grappling with is formidable, yet false. While what prophesy reflects is a beast caused by the human collective subconscious of ill mindedness being exorcised, and it is named in Arabic as translates into “the beast of the Earth” whom is a male form alike to a combination of all the other beasts of prophesies, and whom is undergoing constant intense process of discerning what attributes each pattern of mental illness form in the natural environment of flora and fauna and geology. The beast of the Earth is who knows and is accused of all ill, but whom is held in limbo permanently refraining from criminal behaviour, by the combination of using three power objects, which are the staff of Moses, the shirt of Joseph, and the seal of Solomon. Thereby we are taught in that allegory what the necessary psychology is to engage in refraining from crime.
The main part of how organized crime perpetuating a false mythology of an individual phantom referred to as “the paedophile”, is through the drug trade, and through inducing fear in drug users about the consequences of their actions; but while simultaneously presupposing that any such fear can not be more than insanity. The false ideas include: that all wrong and sinful behaviour is permanent while righteous behaviour is impermanent; that drug use is incurable (eg that addiction is permanent rather than only a behaviourally caused disease which can be recovered from by changing behaviour); that all drug use harms other persons, and so therefore is most likely harming children, (which assumes that drug users are not letting the harm done become immediately effective in their own health, and in the way which Aboriginal communities are more inclined towards); that because we can accept our behaviour as potentially and probably harmful to children, therefore we ought to just accept that we are already no better than actual paedophiles; that therefore we might as well all already be imagining having sex with children, when actually with another consenting, or not consenting, adult, or even imagining being a the person of a child whom is being assaulted; and that therefore it is normal to presume that we all need to cleanse ourselves of the reputation of having caused actual incidents of child rape by the vehicle of imagination; and that therefore, we might have an interest in the purchase of drugs to use to alleviate guilt.
Clearly the pattern of criminality of mind which I just described, is a mass psychosis, present in an under current of society. That underclass are all familiar with aspects of it. The most frightening aspect of it is that people who really are sucked into it believe also in a process by which drug dealers sell reputations with drugs, and trade in information about who drug users can get away with blaming, whom usually are only those mothers who have been identified as vulnerable. That is how I ever came to learn about the existence of such a mass psychosis, and I have found also that many men whom have ever been inmates of prisons, if they were not wanting to themselves engage in perpetrating violent crimes, are also similarly bought and sold as identities to lay blame upon. Basically what I am defining is a process in which one aspect of the longer term mythology of Aboriginal Australia, is becoming a “closed” story, to be locked into a new trajectory, in which there can be no more of any form of child abuse; but in that process we are all somewhat vulnerable to misinterpretations of the new trajectory, mainly since the money markets tend to trade on potential futures. Yet our collective subconscious always abides in Mythos indigenous to place, and when those whom know the full set of psychological keys to any allegory, use those keys wisely, there is no danger of the story going wrong.
The present danger is always held to have been caused by the failure of ancient Kinship marriage structures, and even includes evidence that criminals were preventing traditional marriages from taking place. The whole process of the interpretation of allegory depends also somewhat upon our ethnicity, including what genetic evidence of matrilineal clan and tribal origins are present in our genetic make up, then also what genetics are active and what passive. For example, an Aborigine can be white, black, or yellow, red, etc. and the appearance is not the only indication of what the full set of genetics is, but particularly skin colour is only a minor part in that picture. Therefore negative racial discrimination, as is present in that ‘underclass’ tends to work against the action of the story finding a positive resolution. The situation begs concern as to whom is placing another person under their own advantage. Some of the stories I have encountered along the way are truly horrific in detail and function, and yet contain the structure which proves that crimes against children can cease. There are two examples I wrote down, at: http://theislampath.com/smf/index.php?topic=2338.0
This description of the psychology of the pathology that sustains crimes against children, relates very openly to the essence of criminal ideas. That is of an attempt to trade upon the consequences of death, as though death is causal to such trades, rather than that trading, of “meta-physical”, or psycho-social-emotional matter, being recognized as causal to death.
For example, the basic teaching about death from within the centre of every religion and every surviving indigenous culture, amounts to an cut and dry belief that “you can never imagine your own way to die”, and that implying equally that you can not imagine yourself or anybody else into death, and that, if death occurs to your own mind, (that is the idea of death registers in your brain chemistry as being about your own acts), then it can not be imaginary, but will one day be realized.
Within that lesson, initiates into every religion and esoteric belief system, are encouraged to accept the reality of their own death being caused by their own error, even if by accident, and in which a benefit from your own experience of dying can be awarded to those whom your errors were harmful to. However, criminals tend to extrapolate from that basic lesson in preparedness for sustaining healthy consciousness and a sensible life, that they might supplant themselves as the beneficiary of every error in any person. That is why our society is so caught up in covering over all evidence of human error. It is also why religious belief demands submission to a higher power, (God/Allah/ or a God head character- such as even Jesus personifies for many individuals- and alike to Kali or Shiva also/ but God-head figures can be themselves susceptible to impersonation, while the definition of God/Allah, defies impersonation). The higher power need be law abiding, and law abiding according to scientific principals established in the natural world. The idea of God’s existence being necessary for the human mind to accept, is that God alone can avail of any and every benefit of any and every person’s, plant’s, and animal’s, death; but because then God can re-allocate that benefit through use of a pattern of life which is far too complex for a human mind to assume knowledge of. Thereby believe in a higher power, energy, or life force, than we can comprehend, aka God, protects the psychology from the influence of criminality.
The exorcism of the fallacy that death can be bought and sold, is with victims experiencing ant bites, and perpetrators “turning into” (or being portrayed in mind as) Ants. That basic line of reasoning is inimical between Islam and indigenous Australian belief. The correct analysis is that criminals succeed in identity trading, by effecting human health care, rather than taking advantage of any body’s death, but are deluded about that fact. In respect of our more direct health care, exorcisms align with identification as animal, vegetable and mineral forms, normally other than insects, and with marsupial and eucalypt identification tending to enable (and be enabling of) the sustaining of a higher degree of self knowledge that other flora and fauna. To put it very simply: dreaming of existence manifesting in any form of life, even when it is only the bacteria that science has recorded evidence of in rocks, is still maintaining belief in the cycle of life, and so therefore, manifests a healthier outlook into the future, than focusing upon death is able to.
In summary, the issue as I have experienced it, can not be defined without taking account of the following:
When men are being systematically and brutally sodomised in prison; and experiencing both other prison inmates, and prison security, imposing false branding with assumptions about Aborigines all being rapists, for example; then when that man gets out of prison, and his children show any concern for their father's well being, the children can become emotionally effected in a negative way. The same is true of any event of any single member of one family unit having been abused.
Aboriginal culture still honours a function of dreaming which is dependant upon acts such as sodomy not being a part of the community, and also dependant upon nobody blaming other persons. This fact can be validated by contrasting those traditionally oriented communities in which the children are safe, with how the culture has deteriorated in the communities where children are at risk. What is being proven is that Aboriginal cultural tradition is able to safeguard belief and the sanctity of childhood, but not if belief in the Dreamtime is combined with a failure to adhere to traditionally oriented social sanctions.
The vital and insistent fact of what could prove to be causal to abuse, is that the prison inmates methods of defining whom is and whom is not a "rock spider" are not engaging in using empirical evidence, and there are real examples of the distinctions being wrongly evaluated, and that wrong identification being then supported by prison guards, and taken advantage of by organised crime - even to the extend of misleading police.
Wake up Australia!
Thanks for reading!
(if you would like to read the later essays in this weblog, within a narrower format, with less words per line, try at http://doyouknowme.wordpress.com/)
and salam
I am using this weblog to, among other things, inform anybody who I can engage in being interested in the matter, that Aboriginal men, and a lesser number of women also, and also those non-indigenous Australians whom support Aboriginal culture, are, if incarcerated into a prison, being forced by violence including sodomy, to: 1) become branded with the identification of child sex offenders; 2) assume that the situation might one day lead to a larger pay out of "sorry" money compensation; 3) and thereby are seeming to be manifesting more abuse in the Aboriginal community than is real, or than is actually perpetrated by the indigenous population.
The basic fact I am trying to make plain, is that there are persons within organised crime, whom are thwarting efforts in the prisons, to differentiate between inmates who are convicted of crimes against property and the state, or of simple violence, and crimes against the fabric of social co-hesion within the family. Prisoners are renown for being very brutally vindictive against those whom enter prison as known paedophiles. That status is extended in women's prisons to any woman who had the reputation of being a bad mother, or even having failed her husband in sustaining familial bonding.
However, the terrifying reality is that there are men, whom have been abused as though they were paedophiles when they were definately not. (Perhaps also women but I have less access to that information from within the prisons, since my sources are mainly the men whom have wanted my company as a female whom had also been as poorly and inaccurately socially branded, yet that fact speaks to the same situation being real.) On the whole it the men whom are being falsely branded as paedophiles are those whom are refusing to be abusive against other prison inmates. There is an ethos in the prisons which prevents any person being acknowledged as possibly able to be innocent of crimes against humanity.
That ethos has been forged by organised crime, and is endemic in the prisons, yet is also endemic among prison employees, and many sections of the Australian police force. Not all persons involved with organised crime believe it though, or else I would not now be alive. Most likely it is also the case that not all policemen believe that there is no such thing as essential humanitarian interest. However, there is evidence that the police are accepting criminal definitions of whom the real sexual offenders in this society are.
That causes the obvious problem, that perhaps the false branding of one set of prisoners, was enabling another set of prisons to get away with that which is blamed upon those known as "rock spiders", or child rapists, in prison. I have found some limited evidence that such could be true. However it is fully circumstantial, and was only that a person whom demonstrated many behavioural indicators of having been sexually assaulting his son, (the son is nineteen and I spoke with him on a bus one day to validate my estimation of the situation: he is the height of a ten to twelve year old; he speaks with a high pitched voice of a child younger than ten; he has sever jaundice showing potential liver damage; he overtly interacted with his father as though he were his father's wife; he was very still and cautious to show interest in what I had to say, but was being fully attentive to my comments about how children whom become sexually assaulted, when grown, develope a social obligation to hold their abuser accountible), had a prison tattoo, but it was clearly not a "rock spider" tattoo, and rather a "silver tail" tattoo, which is the label given in prison to the men who are too constipated to defacate when sodomised, yet often actualise an ejaculation. The "silver tails" are normally longer term prison inmates, and usually named so for having been given a cooks work in the kitchens.
The point is, that the evidence is all pointing to a likelihood that there is a trading of reputations taking place involving most criminal and policing contexts, which makes it very difficult for police to track down who the real offenders are, since many persons give false evidence to the police as the means of safeguarding their own personality among criminals. I have informed the police of my observations, however I have informed only ASIO employees under whose surveillance I have been, and did so because I have been offered protection by a number of such men. The situation at this time, is that I can no longer afford for ASIO to be letting the Queensland State police and the AFP hold me suspect for crimes which ASIO know that I have not committed. Therefore I am exposing this situation in this way.
Many other of my weblogs deal with these issues by use of the basic structures of recognisable human mythology, since thereby the story is recognisable, without needing to identify the actual crimes as real, or possibly ever able to be re-enacted. In that process I have used aspects of Aboriginal Australian mythology, since it clearly indicates that such crimes against persons whom have less social power, are exorcised through dreaming of invertebrate life forms, among other strengths of indigenous Australian culture. I have also leaned heavily upon Islamic definitions of the sort of evil doing which is usually recognised as 'black majic' or 'satanic ritual' etc. and these weblogs may contain some way of an explanation of what such belief is, why it is wrong, and what good magic is by contrast. In that defining good magic as no more than the witness of inexplicable and unexplainable facts of natural improvement in the circumstances of life. Yet explaining it in a way which might be attractive to those teenagers who could otherwise have become attracted into a criminal pathology of belief in wrongdoing as a majical act.
However, this weblog is not nearly so interesting, and just goes through a few basic factual descriptions of what has been happening in my own life such that I can be even here writing this.
It contains: a couple of poems that I wrote on the hop while constructing this weblog; a very long essay which started as an illustration for my extended family and longer term friends and acquaintances, of how it is that I have rarely been in contact over the past five years; a shorter essay about the Australian identity which relates how we identify back into the prison situation; a set of posts in which I show evidence of how ASIO have tried to manipulate my psychology.
That set of posts showing up what ASIO have attempted to do to my mental health state, are the next four posts. Three have been sent into this weblog directly from one of my e-mail accounts, and are exactly as I received. The other of the next four, is an explanation of those three. (that'll be the one that is not like the others) . . .
. . . also if anybody has a real interest in these matters, you might also like to read an essay which is entirely unedited, (since its subject matter was very difficult to write about due to the criminal personalities involved with its story), but which I believe may have some real relevance, and is perhaps the more tangible to understand essay about these issues:
it is at http://laysociology.wordpress.com/
The most difficult aspect of all that I need to expose here, is that the strategies of undercover police operatives, is to mask themselves in the persona of their suspects, including many persons whom are politically active with left wing political ideals, and also including many Muslims, many indigenous Australians, and other ethnic minorities, but particularly including those able to reconcile mainstream Religious dogma with left wing idealism; and the police tend to choose those individuals whom are hard working and perhaps not well known socially by the organisations involved in left wing politics, though participating in those organisations; and then police also tend to, in the same action, portray those persons as though being who the ASIO spies are. A good example of this is Paul Benedek here in Brisbane, in that his reputation in other states, and outside the group of left wing people whom know his work, has not been particularly credible at times; yet when he is one of the most committed and law abiding socialists I have met.
The great difficulty in the whole situation which I write about, is inclusive of the fact that the police have been engaging in use of techiques of occultism, which are most often called "black majic" but in Aboriginal communities named as "wrong way bad majic" so as to differentiate from the worth of black skin persons prayers and meditation and Dreamtime. Use of the wrong-way-bad-majic techniques among police is why the CIA have a reputation for having engaged in investigating Alien sitings and attempting telepathic spoon bending. (no need to worry-socialism won't become a spoon bending comp.) We ought not fear such techniques, but neither let use of be too mysterious, but rather educate ourselves into learning how to retain our own personal sancitity of self regard and sanity, when/if such are applied to us.
It is worth bearing in mind that over the last few years of the Howard government, as well as: changing for the worse the work place law system; introducing super-powers for police in the anti-terrorist legislation, that have unusual high level application noted for Aboriginal persons, whom might happen also to be culturally empowered to defy the wrong-way-bad-majic techique; introducing the legislation of the intervention into remote Aboriginal communities; and significantly undermining the previous advances in the status of women through the family law act; the former legislative basis upon which occultist "black" majic was outlawed, no longer exists.
I would like to use this weblog to suggest that the time is fully ripe for Australians to begin to organise a thorough network of civilians whom observe police activities, to accompany all social justice activism, but without any direct participation in the political activity, and similarly to how the British left wing organises itself to mobilise any direct protest action against the government. For example, there is a strong place for the function of simply making constant accurate records of all observations of police activity, and which are made so as to be admissable in a court of law.
It just so happens that I spend my late teenage years and early twenties, in a social environment which was well informed by former Vietnam war draft resistors, and other people whom have experienced life long police surveillance; and their observations have sustained my sanity well. However not all of the people who grow up in very socially sheltered contexts, and then enter the left wing political arena, or just volunteer for union duty, are so well informed as I had been; and if Australians are ever going to ensure social justice, we have to also ensure that the police are held accountible to the public, but how might we engage in that when we are being advised that we might become labelled as a paranoid schizophrenic if we so much as ponder upon the reality of police surveillance. The police still must be caused to provide real justification for every application of the anti-terrorist act.
The strongest feature held in common between modern middle eastern Islamic expression, and Aboriginal Australian culture, is the notion that it is wrong to make accusations: and that making an accusation without sustaining empirical evidence, can become causal to that which is being blamed. The idea is only that same idea of what causes the phenomenon of "the oppressed" being bound up in cycles of poverty enabled by victim blaming. Wrong-way-bad-majic includes instruction in "how to" cause that a different portion of society than the portion you are in, suffers in such cycles; which is why we also need to learn how not to engage in the technique, while still being able to psychologically defeat it.
Police are reputed to typically account a suspect as having already committed a fellony, before there is any real evidence, as though we are in error only for falling within their suspicion, and perhaps only because they received internal mental imagery associating a particular person with the suggestion of a particular crime. Yet there is also an element in which police tend to have been educated, even if only on the job, in why not to count a suspect as a fellon, until there is real empirical evidence; since if you act in belief that the suspicion must be realisable, if not already realised, then you become partly causal to the act of fellony, for example. However, despite police being familiar with that principal, they seem to be less likely to apply it to the general public, and more likely to apply it to other police whom they realise also have had to come to terms with the psychology of holding a person suspect. Yet what also has been manifesting, is that when a civilian has actual empirical evidence against a policeman, others among the police tend to assume that the evidence is not real, and that the civilian was only being far too suspicious for their own good, and so ought to be branded as insane before becoming causal to the police behaving as they already in fact might have.
However, in reading this, you all ought to accept my own descriptions as merely postulation, since you are not reading it equipped with my own experiential evidence, (and I mean no sedition in my concern for the sanity of the police). The real lesson here, is to always sustain real world belief in the past being causal to the present and the present being causal to the future, in which occultists typically fail. My own lessons can be accounted for by having experienced occultists attempt to work wrong-way-bad-majic against me, and in having needed to rely upon Aboriginal culture for my sanity. The lesson of time is the same lesson of the silence of Wandjina, who feature in Western Australian Aboriginal Rock Art, and whom are also portrayed internationally through the Sydney Olympics. Their character in story is the same of the Djinn (genie) of Islam, and their lessons readily intellectually defeat errors in policing strategy.
In my own observations, what undercover police often fail to accomodate, is that, if, they engage in wrong-way-bad-majic type techiques, and there is any effect of such techiques, that the effect has equal and opposite advantage to their suspects, if only we are informed of the technique and also of its dangers (as all Muslims and many Aborigines are). There needs to be at least as many civilians whom are under police surveillance, as their are plain clothes police operatives working in Australia, who can sustain real consciousness of all the various police methodology, so as to ensure that the police are accountible to real national security.
One of the difficult aspects of the whole social constructions in which the “myth” of paedophilia has been actively perpetuated, (that is paedophilia being pre-supposed upon the general population, to exist at a higher rate of actual occurrence that is real), is that we live in a world in which many different cultures are in the process of merging. That process demands of human society a higher degree of interpersonal accountability, without which crime inevitably increases. For example: Islam sustains Mythos of prophesy in which the last traces of any actual crime against children, undergo a process of exorcism out of the human consciousness, subconsciousness, and behaviour. That process is likely to be experienced as a mass re-alignment of social values, and definitions of crime and human rights. The process is defined in religion as the pre-cursor of the apocalypse, or in that an apocalypse becomes proven necessary by the beginning of that process, such that it is the necessary prerequisite in human belief. That is, what good would an apocalypse, or Armageddon, be, unless it truly is able to rid the world of all crime, and particularly crime against children. Perhaps the exorcism of criminality happens as long as a thousand years before an actual apocalypse, with an hour of judgment etc, and perhaps that is almost impossible to define. The principal is that those who face Allah/God, (meet their maker), in the hour of judgment, could experienced that psychological condition indeed at any time.
However, there also exist in the world, in every culture, as does that prophesy exist in every culture, a set of persons whom oppose the prophesy with the false concept identified as “the paedophile can never be cured” which is readily able to be opposed, even though real child rapists tend to need daily counseling (according to a British study made on men in prison whom had confessed), so as to prevent a wrong desire from returning and causing fear to rule. The false mythology which is established by that factually incorrect statement, fosters guilt in more persons than only the perpetrators, and can prevent the prevention of crimes against children.
Yet again there is a third preposition of belief in all cultures, in which the ideal of the exorcism of paedophilia, is imagined to be advantageous for monetary profit, but also it is assumed that the exorcism is only able to be caused through blaming another set of people living in another country, or in the next town, or just the next door neighbours even. Obviously this third false ideology/mythology, of crime versus law and order, is the worst. It is what is being used in Australia by organized crime against the Indigenous population, and is normally found to have been predominantly sponsored by overseas concerns, despite evidence that there is a high degree of imposition of this idea within Australian prisons. The police include some uniformed and some non-uniformed, officers whom are equitably guilty of furthering this false idea.
We need to understand that the false belief we are grappling with is formidable, yet false. While what prophesy reflects is a beast caused by the human collective subconscious of ill mindedness being exorcised, and it is named in Arabic as translates into “the beast of the Earth” whom is a male form alike to a combination of all the other beasts of prophesies, and whom is undergoing constant intense process of discerning what attributes each pattern of mental illness form in the natural environment of flora and fauna and geology. The beast of the Earth is who knows and is accused of all ill, but whom is held in limbo permanently refraining from criminal behaviour, by the combination of using three power objects, which are the staff of Moses, the shirt of Joseph, and the seal of Solomon. Thereby we are taught in that allegory what the necessary psychology is to engage in refraining from crime.
The main part of how organized crime perpetuating a false mythology of an individual phantom referred to as “the paedophile”, is through the drug trade, and through inducing fear in drug users about the consequences of their actions; but while simultaneously presupposing that any such fear can not be more than insanity. The false ideas include: that all wrong and sinful behaviour is permanent while righteous behaviour is impermanent; that drug use is incurable (eg that addiction is permanent rather than only a behaviourally caused disease which can be recovered from by changing behaviour); that all drug use harms other persons, and so therefore is most likely harming children, (which assumes that drug users are not letting the harm done become immediately effective in their own health, and in the way which Aboriginal communities are more inclined towards); that because we can accept our behaviour as potentially and probably harmful to children, therefore we ought to just accept that we are already no better than actual paedophiles; that therefore we might as well all already be imagining having sex with children, when actually with another consenting, or not consenting, adult, or even imagining being a the person of a child whom is being assaulted; and that therefore it is normal to presume that we all need to cleanse ourselves of the reputation of having caused actual incidents of child rape by the vehicle of imagination; and that therefore, we might have an interest in the purchase of drugs to use to alleviate guilt.
Clearly the pattern of criminality of mind which I just described, is a mass psychosis, present in an under current of society. That underclass are all familiar with aspects of it. The most frightening aspect of it is that people who really are sucked into it believe also in a process by which drug dealers sell reputations with drugs, and trade in information about who drug users can get away with blaming, whom usually are only those mothers who have been identified as vulnerable. That is how I ever came to learn about the existence of such a mass psychosis, and I have found also that many men whom have ever been inmates of prisons, if they were not wanting to themselves engage in perpetrating violent crimes, are also similarly bought and sold as identities to lay blame upon. Basically what I am defining is a process in which one aspect of the longer term mythology of Aboriginal Australia, is becoming a “closed” story, to be locked into a new trajectory, in which there can be no more of any form of child abuse; but in that process we are all somewhat vulnerable to misinterpretations of the new trajectory, mainly since the money markets tend to trade on potential futures. Yet our collective subconscious always abides in Mythos indigenous to place, and when those whom know the full set of psychological keys to any allegory, use those keys wisely, there is no danger of the story going wrong.
The present danger is always held to have been caused by the failure of ancient Kinship marriage structures, and even includes evidence that criminals were preventing traditional marriages from taking place. The whole process of the interpretation of allegory depends also somewhat upon our ethnicity, including what genetic evidence of matrilineal clan and tribal origins are present in our genetic make up, then also what genetics are active and what passive. For example, an Aborigine can be white, black, or yellow, red, etc. and the appearance is not the only indication of what the full set of genetics is, but particularly skin colour is only a minor part in that picture. Therefore negative racial discrimination, as is present in that ‘underclass’ tends to work against the action of the story finding a positive resolution. The situation begs concern as to whom is placing another person under their own advantage. Some of the stories I have encountered along the way are truly horrific in detail and function, and yet contain the structure which proves that crimes against children can cease. There are two examples I wrote down, at: http://theislampath.com/smf/index.php?topic=2338.0
This description of the psychology of the pathology that sustains crimes against children, relates very openly to the essence of criminal ideas. That is of an attempt to trade upon the consequences of death, as though death is causal to such trades, rather than that trading, of “meta-physical”, or psycho-social-emotional matter, being recognized as causal to death.
For example, the basic teaching about death from within the centre of every religion and every surviving indigenous culture, amounts to an cut and dry belief that “you can never imagine your own way to die”, and that implying equally that you can not imagine yourself or anybody else into death, and that, if death occurs to your own mind, (that is the idea of death registers in your brain chemistry as being about your own acts), then it can not be imaginary, but will one day be realized.
Within that lesson, initiates into every religion and esoteric belief system, are encouraged to accept the reality of their own death being caused by their own error, even if by accident, and in which a benefit from your own experience of dying can be awarded to those whom your errors were harmful to. However, criminals tend to extrapolate from that basic lesson in preparedness for sustaining healthy consciousness and a sensible life, that they might supplant themselves as the beneficiary of every error in any person. That is why our society is so caught up in covering over all evidence of human error. It is also why religious belief demands submission to a higher power, (God/Allah/ or a God head character- such as even Jesus personifies for many individuals- and alike to Kali or Shiva also/ but God-head figures can be themselves susceptible to impersonation, while the definition of God/Allah, defies impersonation). The higher power need be law abiding, and law abiding according to scientific principals established in the natural world. The idea of God’s existence being necessary for the human mind to accept, is that God alone can avail of any and every benefit of any and every person’s, plant’s, and animal’s, death; but because then God can re-allocate that benefit through use of a pattern of life which is far too complex for a human mind to assume knowledge of. Thereby believe in a higher power, energy, or life force, than we can comprehend, aka God, protects the psychology from the influence of criminality.
The exorcism of the fallacy that death can be bought and sold, is with victims experiencing ant bites, and perpetrators “turning into” (or being portrayed in mind as) Ants. That basic line of reasoning is inimical between Islam and indigenous Australian belief. The correct analysis is that criminals succeed in identity trading, by effecting human health care, rather than taking advantage of any body’s death, but are deluded about that fact. In respect of our more direct health care, exorcisms align with identification as animal, vegetable and mineral forms, normally other than insects, and with marsupial and eucalypt identification tending to enable (and be enabling of) the sustaining of a higher degree of self knowledge that other flora and fauna. To put it very simply: dreaming of existence manifesting in any form of life, even when it is only the bacteria that science has recorded evidence of in rocks, is still maintaining belief in the cycle of life, and so therefore, manifests a healthier outlook into the future, than focusing upon death is able to.
In summary, the issue as I have experienced it, can not be defined without taking account of the following:
When men are being systematically and brutally sodomised in prison; and experiencing both other prison inmates, and prison security, imposing false branding with assumptions about Aborigines all being rapists, for example; then when that man gets out of prison, and his children show any concern for their father's well being, the children can become emotionally effected in a negative way. The same is true of any event of any single member of one family unit having been abused.
Aboriginal culture still honours a function of dreaming which is dependant upon acts such as sodomy not being a part of the community, and also dependant upon nobody blaming other persons. This fact can be validated by contrasting those traditionally oriented communities in which the children are safe, with how the culture has deteriorated in the communities where children are at risk. What is being proven is that Aboriginal cultural tradition is able to safeguard belief and the sanctity of childhood, but not if belief in the Dreamtime is combined with a failure to adhere to traditionally oriented social sanctions.
The vital and insistent fact of what could prove to be causal to abuse, is that the prison inmates methods of defining whom is and whom is not a "rock spider" are not engaging in using empirical evidence, and there are real examples of the distinctions being wrongly evaluated, and that wrong identification being then supported by prison guards, and taken advantage of by organised crime - even to the extend of misleading police.
Wake up Australia!
Thanks for reading!
(if you would like to read the later essays in this weblog, within a narrower format, with less words per line, try at http://doyouknowme.wordpress.com/)
and salam
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