Tag Archive: voice


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On the weekend of 24-25 September Whitley College hosted a conference called Constitutions and Treaties: Law, Justice, Spirituality – these are notes from session 2 of 9. We acknowledge that this gathering, listening and learning occurred of the land of the Wurundjeri People of the Kulin Nations and offer our respects to their elders past and present, and all visiting Aboriginal and Torres Strait Island visitors present.

 

Overview

  • connections and alliances in the 1800s
  • implications of Te Tiriti (The Treaty) today
  • the need for constitutional change
  • the role of Pakeha as allies

 

Waitangi Tribunal Northland Enquiry Part 1, Te Paparahi o Te Raki: “Māori did not cede sovereignty to the British Crown in 1840…”

1826 – Ships built at the Te Horeke shipyard,  1830 sailed to Sydney and seized because they had no flag… Māori start seeking symbols of sovereignty…

1831 – Māori petition sent from Nga Puhi to King William IV.

1833 – Busby responds with “friendship and alliance” between Nu Tireni and Great Britain.

1826 – Ships built at the Te Horeke shipyard,  1830 sailed to Sydney and seized because they had no flag… Māori start seeking symbols of sovereignty…

1835 – Declaration of Independence and get a flag.

1836 – King formally acknowledges this.

1837 – Captain Hobson arrives, sent by Lord Normanby to acquire sovereignty.

Most Māori signed the Māori version of the Te Tiriti (500+), around 40 signed the English version. Where a treaty is created with indigenous peoples and is later in contention:

  • decision is made against the drafter
  • preference is given to the indigenous version

The Treaty sets out that:

  1. The Queen looks after Britons
  2. Māori look after Māori
  3. Māori have equal citizen rights with British

verbally – assurance of religious freedom was included.

There were wars through 1850s, 1860s and 1870s – New Zealand had the highest British military presence in the world at that time.

Need for constitutional changes:

ONGOING BREACHES Crown is recidivist – inherent in the systemic power of the institution.

There are 7 designated Māori seats in the NZ Parliament. This recognises the self-sovereignty of Māori as set out in Te Tiriti as providing for equal governance (rather than a minority preferencing which would assume e.g. Pacific Island people should have seats also). The number of seats is determined by the number of voters on the Māori Electoral roll.

Provision is made for a similar determination at a local government level – only two of 78 local authorities are/have set up Māori constituencies/wards.  Mayor Andrew Judd of New Plymouth lost his seat over advocating on this issue.

Anglican Church in New Zealand provides a model of three tikanga (systems of governance) – Māori, Pākehāand Pasifika – sharing equal authority but working in partnership. Each group meets in their own “house” then in the treaty house and make decisions by consensus.

There is a Kingitanga movement and also an Independent Constitutional Transformation Working Group – Matike Mai Aotearoa.

Need the ways of being yourself ‘self-determination’ – elections, processes, representation and also mutual spaces to meet and decide things together.

 

 

 

 

 

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On the weekend of 24-25 September Whitley College hosted a conference called Constitutions and Treaties: Law, Justice, Spirituality – these are notes from session 3 of 9. We acknowledge that this gathering, listening and learning occurred of the land of the Wurundjeri People of the Kulin Nations and offer our respects to their elders past and present, and all visiting Aboriginal and Torres Strait Island visitors present.

What are the drivers and transcendent values that inspire us?
What are the pathways to change?

9830410   We live in a polemic/binary time… issues like gay marriage, immigration… seem to have no middle ground – you are either for or against. Tolerance for diversity is at an all time low.

This way of arguing gets used manipulatively too… if you aren’t with me you’re against me – in ways that close the conversation down… what are some examples we can think of?

  • faith and justice
  • recognised and sovereignty
  • for the intervention or for child abuse

It is an Aristotelian idea: 2 ideas – thrash them out = one truth

Previously you had to be broad spectrum because you couldn’t afford to alienate anyone. Now the ways we access media and communications, we get exactly what we want to hear – an echo chamber…

  • hard to hear voices from the edges
  • hard to hear, listen, and engage different ideas
  • minimal dialogue and openness to being convinced

Need a strong spirit to imagine a non-polemic future… how do we change without losing our souls?aboriginal-spirituality

What is lost and found in translation?  Getting a (white fulla) education… what do I lose of my own culture and identity?
Industrial revolution and reason vs. everything has sacred significance.

Government talks to a small slice of who we are and how we understand the world.

I want to explore the sacred internal emotional resources that sustain and empower people:

Land, language, law, kinship, ceremony – 5 areas that make up a Strong Spirit.

img_1961Polemics can replace cultural identity… what do you do when a section of your strong spirit has been lost or damaged?

Identity not fused with the fight… not defined by or stuck in the fight. Overcome by the oppression/pain of where we are.

  • conservation (what we don’t want to lose)
  • restoration (actions to restore/share/teach/pass on)
  • innovation (new and adaptive ways)
  • respect (is our work underpinned by mutual respect?)

Strong Spirit audit tool: what have we got/not got?

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We need to remember who we are.
When our weapons for warfare start to look like our colonisers I start to worry.

(not just post-colonial reactions)

 

CAR AS A METAPHOR FOR TREATY/CONSTITUTION

Can’t rely on vehicles as they are (old and rusted car), won’t get us the whole way (breaks down) we need a new way of getting there (highly modified car).

walk on country
reconnect with people and place
“I’m going back in my memory” (one word that means this), where are you going?[at the kitchen table, able to reflect and be present at the same time]
pilgrimages
dardirri (deep listening)
yarning circles
dinner table
dreams
poems

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The Indigenous Hospitality House are hosting learning circles on a breadth of topics. Here are Samara’s reflections on the Quaker session. Photo credit to IHH.

quaker-circle

Start with silence – business meetings, weddings, funerals, protests… this is an intentional mechanism for listening to the prophetic voice.
On the table in front of us we have flowers [something from creation], the Bible, and “our book” [the Quaker queries and advices].
Calm, relax, let go, forget day/tasks/concerns.
Be present.
For me this is often about my body yielding and a remembering of the nature of love to change.
A service might go an hour or more, let’s try and go for 10 mins and close with “Thank you friends”
These spaces
– don’t critique
– not intellectually analysing/deconstructing
…but hearing spiritually.
Spaces are to address spiritual wellbeing. To provide a space to see and understand spiritually.
Quakers believe no priest of minister can do it for you. The hour of silence is an hour of active worship. You will be changed. There is an expectation of that.
Someone might ask a question aloud… [Quakers might reference their queries and advices book if relevant]. They do not give “answers”
Only you have your own answer to deepen your spiritual life.
e.g. “I want to talk about why I’m sad…”
“We can, but what makes you happy?”
The process reframes.
SILENCE
– together
– connected to others present
– not worried about what your thinking (don’t stress if you start but a shopping list, but…)
– take a thought, dwell on it as you need to – may or may not become ministry.
– no veil(s) between me and God
– ministry uncanny to what’s on your heart/mind.

 

 

Our lives matter

On 6 July 2016 Philando Castile was shot in front of his family in his car.  The next day at a peaceful #blacklivesmatter rally 5 policemen were shot by a sniper. The next day as I walked to the train station  I discovered this abhorrent graffiti in Leeds St across the pavement and shop fronts… from Minnesota to Texas to Australia in three days. A hand reaching out from the US all the way to Footscray and I feel cold and unsafe: We don’t want that violence here. We don’t want that hate here. That will not and should not touch my home.

 

 

Being one of those interfering women –I ask of myself, “Right, what can I do about this…” I took photos on my phone and sent then to the City Council and my local police station asking them to clean it up.  Ours is a multicultural, multifaith, mostly safe neighbourhood and I don’t want anyone’s propaganda creating an environment of fear or unrest in the place/space that is my home for myself or others… Yes #blacklivesmatter. All lives matter.

What else is there to do? Cleaning up graffiti is managing the symptoms but what about the root cause? Using violence to solve our problems doesn’t seem to be working… Animosity seems to breed animosity.  The right to bear arms doesn’t seem to make the world more safer just increase our odds of dying by getting shot.  Led by our fear… Sticks and stones may break our bones but words will never... That’s patently untrue. And these words hurt.  What does it mean for this to be written on our streets and on our walls?  Do people really understand how far-reaching their choices, their words, their actions are?

This sort of a call to violent action is an anathema to me (I looked that up, it means: a detested thing) it felt like a violation (I looked that up to, it means: to disregard/treat profanely/break in upon-disturb/sexual assault). This impacted my sense of home and feeling safe matters. Having a sense of home matters. We are making the world we live in. Do people understand that? You are making the world we live in. Do you understand that?

I have delayed this post because I wanted some amazing idea. An everyday person makes a choice in a moment there, what choice can I make in a moment here? Something I could do that might have impact here that sent ripples just as far-reaching back the other way but, funnily enough, I couldn’t fix world peace this month.  I intend to keep thinking about it though and asking of myself: “what can I do?”

In the meantime, I will keep walking in my neighbourhood. I will keep reading the word on the street and even though I haven’t done anything and nothing’s changed, and although I can’t really explain why, I have a feeling it’s going to be ok.

 

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West Writers Festival Artwork by Aysha Tea

When they speak, it is scientific; when we speak, it is unscientific;
When they speak, it is universal; when we speak, it is specific;
When they speak, it is objective; when we speak, it is subjective;
When they speak, it is neutral; when we speak, it is personal;
When they speak, it is rational; when we speak, it is emotional;
When they speak, it is impartial; when we speak, it is partial;
When they speak, they have facts; when we speak, we have opinions;
When they speak, they have knowledge; when we speak, we have experiences.
These are not simple semantic categorizations; they possess a dimension of power that maintains hierarchical positions. We are not dealing here with simple semantic, but rather with a violent hierarchy, which defines who can speak.

Grada Kilomba

Epistemic struggle

  • imperial based identity
  • colonised
  • don’t think of themselves as “indigenous”, they don’t need to
  • needs to critique; not only the centre but different voices (otherwise issues remain invisible)
  • speak to defining powers
  • theorising as a community member not for. Invited to participate for skills not your cultural identity.
  • protect space – doesn’t respect all knowledge and doesn’t deserve all knowledge

 

Decolonising the Narrative

Characteristics

  • is an epistemic struggle
  • not answering set questions, it sets the questions
  • changes terms of the enunciation/conversation
  • process not fixed point
  • creates pluriversality, rather than universality
  • makes visible the epistemological zero-point*

 

* EPISTEMOLOGICAL ZERO-POINT “Europeans are people who do not know their place because they have not explored it yet. People living there have situated knowledge and knowledge grounded in their experiences… Operating under the hubris of zero-point blinds you to the fact that other people, with their own existence and knowledges, do not have the same problems that you have and therefore could care less about your knowledge, until the moment that you impose it on them and tell them they do not know about themselves what you know about them.  You conclude that they are inferior and ignorant, that their reasoning is defective, that their sense of beautiful doesn’t exist. You do not stop to think that they are as ignorant of your interests and values as you are of theirs. However, you assume you “know” them because you describe them and include them in your system of knowledge and in your epistemic architectonic.” – Walter Mignolo

example:

“What are you?”

 “I’m Vietnamese. What are you?”

“Nothing”

Vietnamese can’t be “nothing” without white people. White is the canvas of the world.

Who has the imperial power to “welcome”? We need to decolonise our aesthetic.  Initiatives must critique to be de-colonising.

e.g. “Real Australians say welcome” – posters do not critique or #RefugeesWelcome these are not decolonising initiatives.

 

Walter Mignolo on Decolonial Thinking

  • who is the knowing subject? What is his/her material apparatus on enunciation? (Who gets to say who can speak or when?) Construction of visibility.
  • what kind of knowledge/understanding is s/he engaged in generating, and why?
  • who is benefitting or taking advantage of such-and-such knowledge or understanding
  • what institutions (universities, media, foundations, corporations) are supporting and encouraging such knowledge and understanding e.g. Rhodes scholars – took the statue down. Yale cafeteria staff smashed a window depicting slaves.

 

Being an advocate is speaking to my cohort…
awareness brings change

 

 

 

Artwork by Aysha Tufa

I’m spending my weekend popping in and out of varied sessions of the Footscray Arts Centres West Writers Forum – the description for a workshop I made it to today reflected on language:

As our world grows smaller and people become more familiar with one another through daily cross-cultural interactions, what stops us from finding ourselves or losing ourselves in each other’s stories? Is translation the final frontier in creative writing? Can we achieve fluid creative and cultural exchanges through the translation of stories? Or will some things always remain lost in translation? Join moderator Mridula Nath Chakraborty in conversation with academics Sanaz Fotouhi and Dr Nadia NiazLily Yulianti Farid and Josiane Behmoiras for this panel.

 Lots of different ideas came through –

The minute you write – let it go.
It will mean something different to every reader.
You can put forward your intention for the words
but that may or may not be picked up.

Josianne Behmoiras

Contextual translation is more important that word-by-word.
You need to translate meaning to a medium your audience can understand…

The interpreter makes their own “work”.

Dr Nadia Niaz

The original word in Buginese “Mukkunrai”
had to remain to carry the meaning – the English translation
“female” doesn’t capture all of the cultural meaning.
(on the title of her short story collection)

Lily Youlanti

All of us find ourselves constantly
translating and transitioning,
asking: “Where do I sit?”

Sanaz Fotouhi

This quote got shared; Charles Simic’s take on the magical absurdity of translating poetry: “It’s that pigheaded effort to convey in words of another language not only the literal meaning of a poem but an alien way of seeing things … To translate is not only to experience what makes each language distinct, but to draw close to the mystery of the relationship between word and thing, letter and spirit, self and world.” (and the article I found it in from The New Yorker mentions many of the panel-referenced works re the translation movement in Japan).

This panel of five had cultural tails in the following languages: French, Hebrew, Latino, Turkish, Kurdish, Buginese, Bahasa, Urdu, Bengali and more I’m sure… a lot of the focus of the session was around translating into English and how you break into, speak into, build an audience amongst English (white middle-class) readers (they are mostly the ones buying books/running the theatres/festivals/publishing houses, etc.).

I found myself thinking about Te Reo Māori (the native language of New Zealand where I am from) and how few speakers there are – there is a need to find reasons to use this language.  What might it look like to translate poems – not word for word – but their meaning.   This kind of interpretation lends itself to crafting something new. What does it mean to take the words I have written to be grounded back into where I come from? What might I discover through that process? Like the Treaty of Waitangi we will end up with 3 versions: original English, Māori translation and then a translation of the Māori back into English… apologies to anyone fluent in Māori who reads these as I’m bound to make gaffes in grammar and word choice… {if you want to collaborate on correct translations get in touch!}

i.

I sit down in the middle of the river

The river sits in the middle of me

Won’t you come and sit by the river?

Sit by the river awhile with me

ii.

Enoho au ki roto i te awa
Aparima enohoana ki roto iho
Haere tahi i roto ki te awa?
Haere mai ki te Mātāpuna a muri ngākau ahau

iii.

I sit down in the middle of the river
Aparima* sits always at the heart of who I am
Will you keep me company at the river?
You are welcome at the Source that sits at the heart of me

(* Aparima is the name of the river that I identify with in my mihi, it denotes the acknowledgment of place/where I am from)


i.

There is Room at the Table (originally written as a song to welcome asylum seekers/boat people coming to Australia, used at a Welcome Picnic outside a local detention centre)

There is room at the table x3
Let them in, let them stay

There is room at the border x3
Let them in, let them stay

There is room in our hearts x3
Let them in, let them stay

There is hope for a new tomorrow x3
Let them in, let them stay

ii.

He wāhi anō kai roto i te tēpu mo tētahi atu tangata?
Haere mai ra, haere mai ra, haere mai ra
Haere mai, nau mai, e ngā iwi e

He wāhi anō kai roto i te rohe mo tētahi atu tangata?
Haere mai ra, haere mai ra, haere mai ra
Haere mai, nau mai, e ngā iwi e

He wāhi anō kai roto i te to tatou ngākau mo tētahi atu tangata?
Haere mai ra, haere mai ra, haere mai ra
Haere mai, nau mai, e ngā iwi e

Nāu te rourou, nāku te rourou ka ora te manuwhiri
Haere mai ra, haere mai ra, haere mai ra
Haere mai, nau mai, e ngā iwi e

iii.

Is there space at the table for one more person?
Welcome, everyone is welcome

Is there space at the border for one more person?
Welcome, everyone is welcome

Is there space in our hearts for one more person?
Welcome, everyone is welcome

We will all contribute what we have and there will be enough to share
Welcome, everyone is welcome


Queries:

What is notable about the differences in the English translations?

What does such an exercise tell us about the significance of interpretation in translation?

If you look up mihi (tradition Maori introduction – reference in poem 1) and karanga (traditional Maori welcome – style observed in poem 2), does this change your understanding of these poems meaning? How?

Any reflections on Simic’s idea that: “To translate is not only to experience what makes each language distinct, but to draw close to the mystery of the relationship between word and thing, letter and spirit, self and world.”?

N.B. this story contains offensive language and swear words


 

The streets of Melbourne speak.  Buskers busk, beggars beg and people hand out pieces of paper offering good deals on diamonds, discounted burgers or advocating for autonomy of Tibet – everyone has something to say. Mostly we veer round them, but not me.  I have started a new job working with a Christian community development organisation supporting the homeless in Melbourne CBD – these people out on the street are my neighbours, my friends, and I am going to help them and I will make a difference in their lives.

Speak Melbourne, I am listening.

I hop on the 57 tram at Collins St. As it is standing room only, I loiter near the rear door and sitting side-on to me is a man holding a bottle in a paper bag already quite drunk.  He looks old but probably isn’t. A face weathered by life’s experiences and dirt. He clears people to the other end of the tram by being, loudly, verbally offensive to everyone around us.

To the Indian couple opposite chatting softly, “Can’t you speak English? Speak English! F-ing come to our country, you can speak our f-ing language.”

To the Chinese woman beside him, “I can speak your language, sushi! Chopsticks! Kamakaze! Karate!”

To a young Middle Eastern girl, “You’re quite pretty… how much would it cost to buy you? That’s what you do where you come from, right?”

Everyone on the tram pretends to ignore him and looks away – whatever you do, don’t make eye contact with the crazy guy. I felt angry, and ashamed, worried that all these people might think that by staying silent we agree as I find I look away too.  Eventually, a young white guy halfway up the tram calls out, “Keep your peace mate, no one wants to hear what you have to say.”

Crazy Guy stands quickly, “You trying to be a f-ing hero? Showing off for your girlfriend?  None of your f-ing business.”

He has pulled a broken bottle out of his bag and is waving it threateningly. Collectively everyone on the tram holds their breath, still not sure where to look.  Eventually Crazy Guy sits back down again but the ‘hero’ turns to say something to the guy behind him and he’s up again throwing candles at him from his bag shouting, “Shut up! I’m going to burn your f-ing eyes out you c-!”

All of this over a surreal twenty minute ride. I arrive at my stop in North Melbourne and hop off, relieved, so very relieved, the Crazy Guy does not.  I have done nothing, said nothing, and feel upset and guilty.  “Aren’t I meant to know how to do this?”

I ask a colleague Gin the next day, “What I could have done differently?”

“What was his name?”

“Uh, I didn’t exactly introduce myself….” my tone quavering somewhere between sarcasm and incredulity.

“…next time, try and find out what his name is, it really helps to connect with people if you know their name.”

Oo0oO

 

Some weeks later I am hosting dinner at my place unwinding with others from work. The share house I’m in doesn’t have much of a backyard and we have improvised with fish and chips in the middle of the 5-way roundabout where Haines, Dryburgh and Shiel Sts intersect.  It’s a beautiful Melbourne summer evening and we jockey for the minimal shade offered by the three yet-young eucalypts as summer light fades into dusk.  We’ve been there a while when a man crosses the road to ask us, “You got anything to eat?” and we share what we have.

He hangs with us a bit under the darkening sky, asks if we’re Aboriginal, if we’re sitting here because the land is significant to us, and asks my friends Christop and Mehrin when they are getting married, “I can just tell…” though they were only dating then.

Gin asks “What’s your name?”

“Gordy.”

“Where are you staying?”

He points to the flats across the road.

Crazy Tram guy is my neighbour, and now I know his name.

I wait till Gordy leaves to tell the others the connection.  My workmates have been helping me process the experience I had on the tram and it’s almost hard to credit this could be the same person. Calm, softly spoken, clean-shaven, friendly, interesting and interested in who we are.

Gordy is my neighbour, and now I know his name.

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Oo0oO

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I go to the 10th Annual Homeless Memorial. Once a year a motley community gathers to remember those ‘streeties’ or ‘parkies’ who have passed away. You can get hot soup, a hot dog, and warm clothes are available to take away but it is about more than that. It offers an opportunity to reflect on those people with whom we create connections, those with whom we feel ‘at home’, regardless of any material shelter. We remember those who now, or have in the past, offered light or warmth to our lives. Voice is given to the pain of separation from parents, siblings, children, society. Voice is given to the pain of decisions that cannot be unmade, things which cannot be unsaid and knowledge that we cannot go back – only forward. A humble gratitude is offered to ‘the people from the organisations represented here’, supported with warm applause from the crowd in and around the marquee.

We sing. Songs we all know the words to, or hum, or make up. There are no song sheets. You  don’t have to have learned to read to belong here. Our hands are free to cradle lit candles and sprigs of rosemary.

Please swallow your pride
If I have things you need to borrow
For no one can fill those of your needs
That you don’t let show
For it won’t be long
‘Til I’m gonna need
Somebody to lean on


They say we stand for nothing and
There’s no way we ever could
Now we see everything that’s going wrong
With the world and those who lead it
We just feel like we don’t have the means
To rise above and beat it
So we keep waiting
Waiting on the world to change
It’s hard to beat the system
When we’re standing at a distance
So we keep waiting
Waiting on the world to change


We hold a minute’s silence, and it is deep and rich and full.

There are names unspoken…tears unshed…and hope unlooked for. We only need to look around to know we are not alone in this grief. We only need to look around to have more than our hunger fed, our coldness clothed… instead we know the truth.

 

We are not strangers to one another as we thought when we arrived.

 

And a last a cappella chorus rings out…

 

Amazing Grace, how sweet the sound
That saved a wretch like me
I once was lost but now am found
Was blind but now I see

 

Oo0oO

Another pleasant Melbourne evening, my housemate Freya and I are walking her gentle dog Nala to the oval for a play. We have an Ultra Grip Ball Launcher and even with both of us humans to the one of her we know well who will get tired of the game first.

We meet up with Gordy as we cross the road, he is heading home as we head out: “What kind of dog is that? Bitch looks like a dingo.  I’ve killed two dogs with my bare hands, they were coming at me and I just grabbed their front legs and ripped ‘em apart.”

Once he’s gone I try and explain how I don’t think he’s a risk to our pet but I think I make a bad job of it and there’s heightened awareness and extra company on walks in the weeks that follow.  I know enough to know now that Gordy was pretty level tonight.  Eyes clear and cleaned up, he must be in a good place.  He’s just making conversation.  Speaking his truth.  Why do we think about what we need to do to protect our dog and not think about what happened to Gordy that he’s in a situation somehow where he’s defending himself, his life, with his bare hands?

I used to look for the right answers once.  Now I look for the right questions.

Oo0oO

A stranger stops my friend Lyn and I, as we are walking down Swanston Street, to ask an inane question.   She and I do lunch now and then to catch up since I dropped off the corporate ladder. I say something harsh and unkind about him once he leaves. Gormless.

My friend smiles and says, “Sometimes you are very Christian, and sometimes you are so not.”  My smile twists and becomes wry, “No. I’m a Christian all the time,” I say, “…sometimes I’m better at it than others.”

I used to think that helping the poor would make me holy somehow. But I am as holy, and as human, as I have ever been.  Riding that 57 tram home later that day, I see Gordy again. He stands up to let a lady sit down and, when other women get on board, chastises other guys into giving up their seats too.  He flirts with a few girls and makes general conversation, “Hot ain’t it? Where you goin’?”

He says hello to me and I reply “Hi, Gordy, how are you?”

Confused, he answers “I don’t know you, I don’t know you”

I explain about meeting a few times, a long time ago and far apart but he just repeats, again and again, “I don’t know you”.  I get off at the stop after ours, cut home through the park, following the path that winds back and forth instead of cutting across the grass directly like I usually would.  It’s slower. I hold Gordy in my mind. I hold scared Gordy in my mind and slowly make my way home, hoping he’s made it ok to his.

Oo0oO

 

[Five years later…]

I am making my way to Coles to pick up some ingredients for dinner on the way home from work when I see Gordy sitting on the corner of Flinders and Elizabeth St with the cutest puppy sleeping on a blanket at his feet.  My momentum carries me past before my brain catches up and my spirit stirs.  I hesitate, and go back.  “Hey Gordy, I’m just heading into the Coles here, have you eaten? Can I pick up anything for you or the puppy?”

He says, “Nothing for me” proudly, “but some biscuits for the puppy would be great.”

I head in and dither over what to buy: puppy vs. adult food, large dog vs. small dog food, how big a bag if Gordy has to carry it around vs not being generous.  I finally get clear and head to the corner and… I can’t see them… oh.

My mind starts running, Gordy had sort of flinched when I used his name.  He never remembers me.  Maybe he felt suspicious of my motives, paranoid?  I check all directions from the intersection, check out the tram stops hoping to catch sight of him.  Damn it.  I just spent $15 on dog food I don’t have a use for.  Should I leave it here at the corner in case he comes back?  Did I take too long?  Did he assume I wasn’t coming back? Sigh.  The reasons for stopping in the first place were right.  It doesn’t matter that he isn’t here.

But it does.

I am disappointed by the ‘squandered’ generosity that goes unappreciated.

Oh well, Ray and Ben’s dogs will have a litter of puppies soon – it will be used eventually…

I cross to Flinders St Station and wait on the platform for the train. Last I know he lived in North Melbourne – I’m heading to Footscray where I live now – same line so I’m still scanning the platforms hoping to catch sight of him. Nothing. No sign. I find an empty seat on the train when it pulls up and slump down in the keep-to-myself-don’t-talk-to-me mode I generally assume on public transport.  The train moves off, the doors at the back of the carriage open and I idly muse on what it is people are looking for when they move down through the train while it’s moving when there are free seats everywhere? As I stare blankly at the dark tunnel walls slipping past.  The group, two guys and a girl, sit down across the aisle from me, and… beside me.  One of them is Gordy.

I very casually say, “Oh, could you pass this over for me?’

I see the surprise. Surprise I see them? That I will talk to them? That I will recognise Gordy without his hand out?  That I actually came through with the dog biscuits? Gordy moves to sit next to me with the puppy so ‘he’ (the puppy) can thank me, he is soft and adorable.  We chat all the way to Footscray, one of his mates eats the Snickers I threw in. Gordy says “I’ll definitely remember you this time.” I have my doubts and sitting together, sharing together, it feels entirely unimportant.  Though I have hope.

I’m still not holy.  Gordy isn’t a hero in this story, nor am I. We’re pretty much still the people we were at the start.  Still living.  I have learned that I can’t wait on the world to change. I have to start with myself.  Our conversation falls into silence, and it is deep and rich and full.

I don’t need Gordy to remember my name; that might be too hard or asking too much.  What I want him to remember is being reached out to, the mutuality of our exchanges. Equal parts in the same whole… it humbles and humiliates me.  I hope he feels looked for, I hope he feels found – as I have been.

The streets of Melbourne speak.  Buskers busk, beggars beg and people hand out pieces of paper offering good deals on diamonds, discounted burgers or advocating for autonomy of Tibet – everyone has something to say. Mostly we veer round them, but not me.  I’m in a different job these days, these are still my neighbours though and my friends – I know better now.  We help each other sometimes and our lives are different, better, for the knowing of each other. Listen Melbourne, I am speaking…

“What’s your name?”

 

 

Talitha Fraser


 

I wrote this piece a short story entry for the inaugural Brotherhood of St Lawrence Hope Prize “to encourage writing that transcends stereotypes of ‘the poor’ and reflects the resilience we know that people show in the face of poverty and testing times”. I didn’t win or anything so I can share my piece here – the years that I worked with the homeless community (largely through Seeds and Urban Seed) in Melbourne were transformative and it feels good to have an opportunity/ excuse to reflect on and share some learnings from that time. Thanks to Katherine, Susan and Sally for handholding me through the writing and editing process – this is noticeably tighter than my usual work thanks to you!

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I had the privilege of meeting Mrs. ITWG… in musing on voice, centre and margins, what is heard and not heard I have permission to share with you what she shared with me.

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Randomly yes, I am bringing you the graffiti from the women’s toilets of a well-known Melbourne pub as a juxtaposition to the Leunig and Mother Teresa and such… from promoting social justice issues, expressions of love/hate, to relationship advice… it’s arguably, not that different – you can learn a lot from this type of bathroom wall wisdom… you might not like it all or agree with it… but you will assuredly learn something.

 

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I like the word “collaborator” – it puts me in mind of a smarmily gleeful rubbing together of hands, maniaical laughter and petting long-haired white cats but, funnily enough, there was none of that taking place at the recent Australian Collaborators in Feminist Theologies Network Launch… this is a group of women and men who want to see something built up not taken over or taken apart.

I didn’t really take notes so much as quotable quotes – I’m tidying as I go so while this might not be exactly what people said it quite probably captures some of what they meant and we can’t let the truth get in the way of a good story…

 

Cath McKinney

“The most subversive thing you can do is enquire.
It recognises the otherness of other people.”

“It is subversive to take care of yourself –
there are lots of people who would love you to burn out (be quiet).”

“Patriarchy is limiting to both genders.
Everyone should be acknowledged and validated
for the contribution they have to offer”

 


 

Serene Jones

“80% of religious practitioners are women,
keeping things going for spiritual reasons…
Not exercising any political agency
but doing what we do with love and prayerfully”

“We think of Mamie Till whose 14 year old son was kidnapped and murdered in 1955. Till insisted on an open casket for her son, for 3 days people queued, more than 10,000 people – and the opportunity to witness became a turning point in disparity of justice for black people in America.  Only this morning we hear of this woman, Diamond Reynolds, whose husband is shot in front of her and her son – and she has recorded this on her phone… we can see the political ramifications of women choosing to act. [word-play of the poetry of Adrienne Rich] – ‘their power came from the same source as their wounds’. These women had no great power of their own – only persistence.”

 

“We need to acknowledge that we approach any issue
from a space of ‘implicated resistance’ – we are resisting against
but also implicit in the structures ourselves

“Sometimes I cry when I’m speaking.
Shutting down that part, shuts down others and my voice”

How you speak and live, when that’s poetic, communicates more.
How you carry your body… how energised you are…
all speaks more loudly than your content.”

 

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Trees planted by the river, drinking grace – bearing fruit in due course.

May the Source of All Life nourish us and bind us together,
May the Wisdom of the Holy One enlighten us and enable our sharing,
And may the Courage of Holy Fire inspire is as a network of love and freedom
today and always…

And we the people say: Amen

There was prayer, singing, dancing, dreaming, round table discussion, portrait pictures, sharing, storytelling, liturgy, affirmation, celebration and collaboration –
you can join in the journey on the Facebook page.