Tag Archives: migration

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How the future of religion in Australia might require a truly multi-ethnic, post-western, community (and how we might get that from migration and why that makes the Australian Christian Lobby’s how to vote card even worse than you thought)

Here are eleven things that are interesting and more connected than you might think that have happened in the last few months.

  1. A radicalised white man from Australia, with European heritage, walked into a mosque in Christchurch during prayer time and shot 51 people dead (the death toll rose 6 days ago).
  2. The Prime Minister of New Zealand, an atheist (who grew up Mormon) in an expression of solidarity with the Muslim community wore a hijab and called for a united vision of what it means to be human and thus, a citizen of New Zealand, built around unity and compassion.
  3. Polynesian Rugby Union player Israel Folau instagrammed a meme that says “Hell awaits homosexuals (and several other categories of sinner lifted from the New Testament). Several Polynesian Rugby Union players find themselves embroiled in the controversy for liking Folau’s Instagram post. “Tongan Thor” a fellow Wallaby, makes a statement that the ARU might as well sack all Polynesian players who share Folau’s views.
  4. The Australian Rugby Union, in partnership with major sponsor, Qantas, who embody a certain sort of corporate social activism (the sort where you throw your weight around on social issues locally, to turn a dollar, but also partner with nationalised airlines from around the world from regimes that kill homosexuals, also to turn a dollar), threatened to sack Folau, and are now most of the way through their internal proceedings to achieve that outcome. They say the tweet goes against their inclusion policy (which includes sexuality, ethnic background, and religion), and that he should thus be excluded. The NRL and its managing figures pre-emptively expressed the view that Folau would also not be re-welcomed, or included, should he cross codes again. A few people make the observation that religion and ethnicity are deeply intertwined in the Polynesian experience and identity (including me, Stephen McAlpine, and a gay polynesian journalist), some of us asking questions about the legitimacy of corporate, white, upper class people ruling on the validity of opinions expressed from an identity outside their experience, in the name of “inclusion.” Anthony Mundine condemns the treatment of Folau as racist.
  5. Journalists reporting on the Folau story consistently ‘mediate’ it to the wider populace reinforcing the narrative of the harm Folau’s posts do to the gay community, but making fundamental errors about Folau’s religious commitment, some including photos of Folau in front of a Mormon temple as though that is still his religion, others unable to reconcile his actions in support of gay inclusion on the football field with his theological beliefs, others calling protestant church services ‘mass’, all while arguing that this is a critical moment in the conversation about religious freedom in the post-Christian west, specifically in Australia.
  6. Bombings in Sri Lanka target worshippers in church for Easter services, those condemning the attacks, from the ‘post-religious’ west (specifically from America) call the victims gathered in church ‘Easter Worshippers’ rather than Christians, leading to several conspiracy theories about sinister motives.
  7. New Zealand Prime Minister, and former Mormon, Jacinda Ardern, condemned Folau, another former Mormon, who is married to a New Zealand representative netball player.
  8. Former Wallabies coach, turned media personality, Alan Jones, and a bunch of other media commentators, have made this case a religious freedom and freedom of speech case.
  9. Former Wallabies player (under Jones), turned media personality and proud/belligerent atheist, Peter Fitzsimmons has been prosecuting the case against Folau on the basis that his tweets “vilify” the gay community and that the spectre of hell and judgment from religious players (in the junior ranks) contribute to the suicide rate amongst gay teenagers. He writes an article scoffing at religious freedom arguments, and projecting his particular views about the substance and meaning of Folau’s religious beliefs (specifically his position on Hell) into the situation; other journalists and media opinion shapers (not always journalists) express bewilderment that Folau would say such obviously hurtful things.
  10. Former Wallabies captain, Nick Farr Jones, also a Christian, meets with Israel Folau to encourage him to apologise, and comes away supporting Folau’s character and intent. Suggesting he is not homophobic and has been misunderstood by the public at large, and by the administrators at the ARU.
  11. The Australian Christian Lobby produce an election checklist for the upcoming Federal Election in Australia that essentially endorses the Australian Conservatives and One Nation on the basis of a five issue platform, and justify the elevation of One Nation on the basis of the access they give to Christian voices into the political process.

Before I try to weave a thread or two between these events, it’s clear that life in the modern west is still complicated, and despite aggressive secularisation theories, religion is still part of the fabric of life — public life even — in the west. It’s clear that modern life is super complex, and the intersection and overlap between different systems of religious belief and the modern western world is a pretty difficult thing to get your head around. It’s also clear that the western, post-Christian, world simply does not understand the nature of the religious belief it finds itself removed from. The reason people (like Jacinda Ardern, or Peter Fitzsimmons — though I’m less sure of his background) move from some sort of religious conviction or upbringing, to non-religious convictions, does not always seem to include a robust understanding of what is left behind not just from particular religious belief or expression, but from the view of the world that comes with the belief of God or gods. The modern, secular, post-religious, west — and by that I mean the section of the world deeply influenced by the European experience — including Canada, the United States, and Australia (and who knows if European includes England anymore, but for now they’re in that label) — no longer has the categories embedded in our “social imaginary” (as Charles Taylor calls it) or shared architecture for understanding religious beliefs and conversations. By this I mean that conversations that happen amongst people who do not share basic foundational views of the world (religious or non-religious) no longer have the shared scaffolding embedded in those conversations as the framework we use to give words meaning and significance. When a religious footballer tweets about hell, and its significance, a post-religious or non-religious journalist, opinion columnist, or ‘mediator of the public square’ is not equipped to substantially understand what is meant; but neither is a member of the gay community (or any other community targeted by such a post). This is as true of Alan Jones and his making this issue about “freedom of speech” as it is Peter Fitzsimmons and his making the issue about vilification of vulnerable people in gay community.

There’s a fascinating sub-thread around the different way the post-Christian world understands ‘our’ western religious heritage, Christianity (or assume we do), such that it gets misrepresented and treated as a ‘thin’ conviction where you just tick a box in the census and get on with life, and you might be an ‘Easter worshipper’ and how our mediating institutions (the media and politicians, especially post-religious politicians) engage with the non-western, Muslim, experience (fascinating too, that Anthony Mundine, an indigenous Aussie convert to Islam, defies the easy categorisation our media is comfortable with, so that his comments about race can be more readily dismissed as conspiracy). I’ve noted elsewhere that it was interesting seeing how this idea that religion is like a bit of clothing, bling, or flair, that you add to your expression, or performance, of your self, might play out with politicians wearing religious garb in ‘solidarity’ — while, actually, the deep and thick religious convictions of Muslims is actually more directly related to the experience of the deep and thick religious convictions of Christians. A ‘religious’ view of the world — one where the world is not a ‘closed system’ of material reality, but where there’s a spiritual reality or an ‘enchanted’ overlay on our everyday lives — is one we share in common, and one still commonly shared outside the western world; it’s the majority view of the world presently, and historically, and so the onus should actually lie on those in the west who want to exclude religious convictions about spiritual matters from public conversations because of their material effects, but somehow, at least in the west, this has flipped around so that religious people have to justify our place at the table in public conversations, and then the inclusion of ‘spiritual’ or ‘non-secular’ views in the conversation. This is a game we’ve now played for so long as Christians in the secular west that we’ve mostly forgotten alternatives and our titular ‘Christian Lobby’ have so thoroughly adopted the rules of the game that they create ‘political tools’ during election season that are meant to pry open the doors to the table not to make religious arguments about a wide range of policies, but to preserve our space in the world.

How we understand the cause of ‘secularisation’ in the western world, or why we’re ‘post Christian’ (or post-religious) will shape how we understand what is happening in every one of those threads. There are two thinkers I think give us pretty good grounds for understanding the landscape here. Canadian philosopher Charles Taylor, whose A Secular Age I’ve often quoted here, and C.S Lewis. Lewis’ academic magnum opus was a book called The Discarded Image, it’s an account of how the religious backcloth of the medieval world — where all art and stories and life itself were ‘shot through’ with supernatural significance — has been abandoned in favour of a more mechanical, finite, view of reality. In his first lecture at Cambridge University, Lewis accounted for the decline of religious belief in the modern west as, in part, a turn to a more mechanical experience of life. I’ll quote him at length, because I think it’s great.

I have already argued that this change surpasses that which Europe underwent at its conversion. It is hard to have patience with those Jeremiahs, in Press or pulpit, who warn us that we are “relapsing into Paganism”. It might be rather fun if we were. It would be pleasant to see some future Prime Minister trying to kill a large and lively milk-white bull in Westminster Hall. But we shan’t. What lurks behind such idle prophecies, if they are anything but careless language, is the false idea that the historical process allows mere reversal; that Europe can come out of Christianity “by the same door as in she went” and find herself back where she was. It is not what happens. A post-Christian man is not a Pagan; you might as well think that a married woman recovers her virginity by divorce. The post-Christian is cut off from the Christian past and therefore doubly from the Pagan past.

Lastly, I play my trump card. Between Jane Austen and us, but not between her and Shakespeare, Chaucer, Alfred, Virgil, Homer, or the Pharaohs, comes the birth of the machines. This lifts us at once into a region of change far above all that we have hitherto considered. For this is parallel to the great changes by which we divide epochs of pre-history. This is on a level with the change from stone to bronze, or from a pastoral to an agricultural economy. It alters Man’s place in nature. The theme has been celebrated till we are all sick of it, so I will here say nothing about its economic and social consequences, immeasurable though they are. What concerns us more is its psychological effect. How has it come about that we use the highly emotive word “stagnation”, with all its malodorous and malarial overtones, for what other ages would have called “permanence”? Why does the word “primitive” at once suggest to us clumsiness, inefficiency, barbarity? When our ancestors talked of the primitive church or the primitive purity of our constitution they meant nothing of that sort.”
“But I submit that what has imposed this climate of opinion so firmly on the human mind is a new archetypal image. It is the image of old machines being superseded by new and better ones. For in the world of machines the new most often really is better and the primitive really is the clumsy. For in the world of machines the new most often really is better and the primitive really is the clumsy. And this image, potent in all our minds, reigns almost without rival in the minds of the uneducated. For to them, after their marriage and the births of their children, the very milestones of life are technical advances. From the old push-bike to the motor-bike and thence to the little car; from gramophone to radio and from radio to television; from the range to the stove; these are the very stages of their pilgrimage. But whether from this cause or from some other, assuredly that approach to life which has left these footprints on our language is the thing that separates us most sharply from our ancestors and whose absence would strike us as most alien if we could return to their world. Conversely, our assumption that everything is provisional and soon to be superseded, that the attainment of goods we have never yet had, rather than the defence and conservation of those we have already, is the cardinal business of life, would most shock and bewilder them if they could visit ours.”

This maps neatly, with a few interesting insights, onto Taylor’s secularisation theory. In a short, Taylor describes the move towards secularisation as we experience it in the west as not just being about the rise of science, or modernity, but also the subtraction of a sense of a God who provides a cosmic ordering; we’ve turned from an ‘enchanted’ or religious view of reality — a backdrop where talking about angels and hell makes sense, and operates with certain shared understandings about reality, to a disenchanted world, where belief is contested but the default is a closed version of what he calls the ‘immanent frame’ — a view of the world that excludes God or gods from the picture, and so makes conversations about hell purely about how we treat one another here and now (and so the conversation in the secular media is, understandably, just about the impact of Folau’s words and his ‘villification’ of a vulnerable community; we don’t have to parse out what belief that a certain sort of behaviour leads to Hell if we don’t believe in Hell). Taylor also says it isn’t just ‘science’ that has done away with religion, and that, in part, the impulse comes from our visions of ‘fullness’ or the good life shifting away from God or from being characters in an ‘enchanted cosmos’… part of the deconversion stories of Ardern, and the aggressive atheism of Fitzsimmons, isn’t just ‘science disproves God’ but ‘the full human life doesn’t lie with an ancient conception of God.’

If Lewis and Taylor are right the West operates with this belief about progress, that it involves leaving Christianity behind, that it’s driven by a machine like, or ‘disenchanted’ view of reality, but this is supported by technological advances and the way they fuel a ‘progress’ narrative that celebrates the new and denigrates the old.

Cory Bernadi from the Australian Conservatives, the party most heartily endorsed by the ACL, has been beating the anti-immigration drum for a while, and while it’s not specifically targeted racially in the words in this particular article, check out the images that support those words.

“The Conservative Party has long called for a halving of Australia’s immigration rate along with a radical reform of all of the visa, immigration and welfare rorts that allow hundreds of thousands more people into the country every year, initially on visas for education and employment.”

There’s also a strange sort of dog-whistling thing going on in Bernadi’s ‘condemnation’ of Fraser Anning’s maiden speech. At this link there are significant chunks of search-engine recognisable quotes from Anning’s speech followed by a non-search engine recognisable video file where Bernadi specifically rejects the White Australia policy. But who can forget Pauline Hanson’s famous 2017 remarks about Islam. Here’s a reminder:

“Let me put it in this analogy – we have a disease, we vaccinate ourselves against it, Islam is a disease; we need to vaccinate ourselves against that.” — Pauline Hanson, One Nation

And remember. These are the parties the Australian Christian Lobby are suggesting we vote for to uphold freedom of speech and to make sure we Christians don’t further lose political influence or a place in society, or even so that our beliefs and convictions about the world are both free to be expressed and more likely to be understood. Make of that what you will, except, recognise that the way we white western people might come at these remarks, in a climate where a white, western person spouting a sort of European ideology, shot people he differed from dead in a place of prayer (and more recently, a member of a Reformed church in the United States opened fire in a synagogue). We’ve got to realise that the ‘disenchanting’ of language includes the de-spiritualising of the significance of words like ‘hell’; it flattens reality so that all battles for truth and supremacy are fought in real time and real space, not just left in the hands of something more cosmic (which isn’t to say that an enchanted view of the world doesn’t produce ‘holy war’ — see the Crusades — but that unholy war is equally terrible and a path to piece might be recognising the potential to sit at a common ‘civic’ table while maintaining our own religious ones in our more sacred spaces).

Here’s my controversial thesis — despite the western world having Christian heritage, such that many of the things we know and love in the west are directly the result of Christianity being practised as a thick religious conviction against a shared consensus that there’s a spiritual dimension to reality, part of dismissing that reality as we turned to a harder secularism in the west means no longer understanding the convictions that drive religious people; no longer recognising the links between belief and action, and severing ourselves, as a society, from the roots that have produced and sustained life. Those roots are pre-western, not western. Those roots are from first century Jerusalem (having come from the ‘BC’ era in a particular part of the non-western world. The way we Christians see the world has much more in common with our Muslim neighbours than our post-Christian, hard-secular neighbours who are now trying to set the rules by which we all live together — including people who live together in religious disagreement. If we want Christianity to truly have a place at the table in the public square we don’t need a whiter, more European, Australia — we need a more multicultural, non-western, religious, table. We need the ‘Asian century’; we need ‘more migration’ from outside of secular Europe, and we need to keep confronting the reality that we aren’t citizens of a western country that gets everything right in pursuit of liberation and progress — fuelled by the infallible churches of capitalism and liberal democracy and the ex cathedra announcements of their popes and mediators (a priestly media), otherwise the deck is stacked, and will become increasingly stacked, against an enchanted view of the world, where one can talk about hell or judgment or spirituality without only being heard on the basis those words might have on other people in the ‘here and now’. The advice to vote for parties who are specifically arrayed against that vision of our nation won’t improve Christianity’s foothold in the west, but destroy it. Bring on non-western immigration — Christian, or otherwise — that’s our best chance at re-enchanting Australia’s vision of the world, and bringing a legitimate pluralism to our public conversations; we won’t get it while post-Christian ‘liberated’ progressive thinkers from the white establishment are setting the rules (or lobbying for them to change). Churches, then, have to get serious about training and platforming non-white, European, leaders who think in non-white, European ways about the world, and how to engage with the political process and public life.

There’s no going back to a purely European, western, ‘Christendom’ (and nor should we want that, probably). There’s very little chance of re-enchanting the western world from within; what it might take is the western world hearing voices from “without” — or bringing those voices and views in and hearing, clearly, about the convictions that drive and shape the majority world towards a different vision of progress. We might colonise other countries with democracy and capitalism, and modernity, but if it comes with the necessity of ‘disenchantment’ — of seeing this world as all there is — then I’m not sure how successful that will be, but we’ll also, essentially, be reprising the role of Satan in the garden, telling people who experience life in a world where God or gods exist as divine beings that they, and they alone, are divine — and all they should be concerned about is what can be grasped here and now.

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Australians all let us rejoice. For we have… strong borders and none shall pass…

For some context – read about our Prime Minister’s joyous proclamation on our new draconian refugee policy here. The TL:DR; version is:

“From now on, any asylum seeker who arrives in Australia by boat will have no chance of being settled in Australia as refugees.”


Dear Prime Minister,

Advance Australia Fair.

I loathe people smugglers. My anger grows every time a boat sinks. My blood boils. As boat after boat, child after child, life after life, are lost at sea en route to our shores seeking ‘wealth for toil,’ perhaps, as your Foreign Minister (and mine) Bob Carr would have us believe, or perhaps they are genuinely seeking refuge from persecution, as they are legally entitled to, from their own governments.

Maybe they turned to Australia looking for a better life, as so many settlers have since our nation was so erroneously declared terra nullius. Maybe they are economic refugees. But to steal an axiom from the legal system – better an economic refugee be safely resettled in Australia where they can contribute to our economy than a genuine refugee be locked up in PNG – violating our international obligations.

Maybe these refugees are “jumping the queue” or “illegal immigrants” in the eyes of some of my fellow citizens.

Maybe that’s why you’re acting just a short time before calling an election. But I remember learning that people will judge you by the company you keep.

Maybe you’re glad to be in lock step with people like your Facebook fan Raelene, who writes:

“Lets see them all coming by boat now….won’t be so attractive! A scourge started by the labor party, allowing Captain Emad and co to come here and start a lucrative business… let us not forget this and stop thanking Rudd he created this mess…..the scourge is Rudd!!”

Or like Daniel:

“A true refugee dose not come by boat they dont have the money to pay to come by boat . They sit and wait for years to come here the legal way . The ones that come by boat are just country shopping and wont to come here for the free hand outs . So closing the door is the best news ive heard for a long time .”

Or perhaps Deborah:

“Seriously thank you Mr Rudd. Australia finally has a solution to the boat people crisis. I’ve been to PNG and in all honesty its a hole. (The people are beautiful hearted there though) When the boat people realise they are going from one poor country to another, it should curb the boats. Obviously the ones who complain about being sent to PNG (which will be 99.9% of them) are obviously not true asylum seekers”

Or Adam.

Keep Australia Australian!!!

Or Pauline.

“All of you saying you are ashamed to be Australian, because of this new stand on queue jumpers, do the right thing then and put yourself on the boat and give the refugee your place. Hey, if you are ashamed to be an Australian, leave.”

It is clear you’re on a vote winner. You’re tapping into a real undercurrent of educated and rational anger. And acting strongly and decisively.

You may even scrape together a majority.

Perhaps you will do better at sparking a belief in resurrection than many of today’s churches.

But I’m an idealist.

Political expediency is not something I’m all that into. Securing votes while shirking our international humanitarian responsibilities doesn’t get me out on the hustings talking up a candidate. Nor does being the least bad option. Let’s face it. The Coalition are abominable on this issue.

But it seems like you’re out of ideas beyond “move right. win votes.” And I want to help.

Can’t we do something different? Can’t we change the game? Can’t you think outside the box and tackle the people smugglers head on? Before people get on a boat?

Can’t we do it without relying on Indonesian legal intervention and use the most powerful secular force known to modern man? The market.

Can’t we stop making people smuggling so lucrative?

We’re spending bucket loads on border security, and even more on detention. Why not spend that money on breaking the monopoly the smugglers enjoy.

Like you I’d love to see people smuggling stop.

I know you don’t want to see people dying in the process of pursuing life. And I know you’re an economic conservative. And I know you’re interested in job creation and, until recently, a big Australia. So I want to propose some market driven alternatives.

The best two ways I can think of to force people smugglers out of the market is to undercut them, or take away their boats.

The best way to save lives, if people are determined to get on boats, is to make sure they’re getting on safer boats.

What if we ran the boats? We could process asylum seekers en route. They could purchase a ticket for a fraction of what they’d pay to go with a people smuggler, fully refundable if their claim is legit. It might mean taking more asylum seekers, but if we controlled the process from start to finish there’d be less deaths at sea, less money for the criminals.

It seems that the lack of competition is what is making people smuggling so lucrative. Prices are high. Now, smugglers may make their prices much lower in order to stay competitive. I’ll leave your economists to figure out the details, but it seems to me that people smugglers are going to continue preying on the vulnerable even if we’re going to ship their precious human cargo off to PNG (at great expense). It seems that those people who are desperate enough to keep getting on boats even when we’re putting horrific billboards in their home countries to deter them, and even when boats are sinking with increasing regularity and claiming lives, will be continue to be desperate enough to get on boats even if it means ending up in PNG – so you’re not actually going to stop people smuggling. You know that right? You’re just stopping genuine refugees arriving in Australia.

And that’s a shame.

I know you’re a Christian. And I just want to finish by asking you to consider this issue not just from the Bible’s understanding of how the prosperous should treat those seeking refuge. That’s pretty clear. I want to go to someone who I know is something of an authority or influence for you.

Bonhoeffer.

You like Bonhoeffer.

Can you imagine how he would respond to this act of legislative and moral cowardice? I suspect in the same way that other people of principle are reacting to your decision.

I keep coming back to your article about Bonhoeffer. And how you think your faith should influence your politics. You say:

“Bonhoeffer is, without doubt, the man I admire most in the history of the twentieth century… He was never a nationalist, always an internationalist.”

“For Bonhoeffer, “Obedience to God’s will may be a religious experience but it is not an ethical one until it issues in actions that can be socially valued.”

This led Bonhoeffer to people smuggling.

After the failure of these efforts, in 1940 he joined the German Abwehr (military intelligence) as a double agent, and until his arrest in late 1943 he collaborated with the armed forces’ conspiracy against Hitler – and, at the same time, organised the secret evacuation of a number of German Jews to Switzerland.

Bonhoeffer’s was a muscular Christianity. He became the Thomas More of European Protestantism because he understood the cost of discipleship, and lived it. Both Bonhoeffer and More were truly men for all seasons.

You say…

“We have for once learned to see the great events of world history from below, from the perspective of the outcast, the suspects, the maltreated, the powerless, the reviled – in short, from the perspective of those who suffer.” Bonhoeffer’s political theology is therefore one of a dissenting church that speaks truth to the state, and does so by giving voice to the voiceless. Its domain is the village, not the interior life of the chapel. Its core principle is to stand in defence of the defenceless or, in Bonhoeffer’s terms, of those who are “below”.

And then…

“I argue that a core, continuing principle shaping this engagement should be that Christianity, consistent with Bonhoeffer’s critique in the ’30s, must always take the side of the marginalised, the vulnerable and the oppressed. As noted above, this tradition is very much alive in the prophetic literature of the Old Testament. It is also very much alive in the recorded accounts of Jesus of Nazareth: his engagement with women, gentiles, tax collectors, prostitutes and the poor – all of whom, in the political and social environment of first-century Palestine, were fully paid-up members of the “marginalised, the vulnerable and the oppressed”. Furthermore, parallel to this identification with those “below” was Jesus’ revulsion at what he described as the hypocrisy of the religious and political elites of his time, that is, those who were “above”.”

Wouldn’t you rather stand with Bonhoeffer than with Raelene, Pauline, Adam, or Deborah?

Who is more marginalised than the refugee who no longer feels safe in their own country? Who gets on a boat, placing their life, and the lives of their families, in the hands of a people smuggler, if they are not oppressed and vulnerable?

“The function of the church in all these areas of social, economic and security policy is to speak directly to the state: to give power to the powerless, voice to those who have none, and to point to the great silences in our national discourse where otherwise there are no natural advocates.”

And then…

“Here lies the searing intensity of Bonhoeffer’s gaze, cast across the decades into our own less dramatic age: the need for the church to speak truthfully, prophetically and incisively in defiance of the superficiality of formal debate in contemporary Western politics. In other words, beyond the sound-and-light show of day-to-day political “debate”, what are the real underlying fault lines in the polity? Most critically, within those fault lines, who are the “voiceless” ones unable to clamour for attention in an already crowded political space – and who is speaking for them?”

I challenge you to listen to the moral voice of the church now – but I challenge you to think about not just how Bonhoeffer would have approached this issue, but how Jesus approached this issue for you – you who like all people, were alienated from God. Seeking asylum. And you who were brought into his kingdom by his sacrifice.

I want to leave you with your own words. Let this be a letter where the ghost of KRudd past speaks to the ghost of KRudd present.

“Another great challenge of our age is asylum seekers. The biblical injunction to care for the stranger in our midst is clear. The parable of the Good Samaritan is but one of many which deal with the matter of how we should respond to a vulnerable stranger in our midst. That is why the government’s proposal to excise the Australian mainland from the entire Australian migration zone and to rely almost exclusively on the so-called Pacific Solution should be the cause of great ethical concern to all the Christian churches. We should never forget that the reason we have a UN convention on the protection of refugees is in large part because of the horror of the Holocaust, when the West (including Australia) turned its back on the Jewish people of Germany and the other occupied countries of Europe who sought asylum during the ’30s.”

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Australians and “boat people”


Image Credit: SBS Go Back To Where You Came From Refugee Simulation.

A friend gently chided me for the image I used in that last post – suggesting it represents a bit of a caricature of what it is that causes people (average, conservative voting, Australian citizens) angst when it comes to boat arrivals, border security, and the rest.

I find it pretty hard to put myself in the headspace of someone who doesn’t think we should be looking after people displaced by hardship in their home countries – but I’ve spent the few hours since trying to do it.

It could be, as my friend suggested, something more like the fear that if we don’t get our policies right the floodgates will be opened and we’ll suddenly have all sorts of resource problems – there’s certainly an element of that when it comes to protesting about skilled migration and plans to find off shore workers to fill so called “Australian Jobs”… and doubtless some of the refugees who come here will be employed, and others will be on welfare, and thus, some will consider them a tax burden.

Most of the hyperbole surrounding this debate is pretty bizarrely short sighted. Population growth in Australia, rapid expansion at least, has almost always been as a result of migration. Right from white settlement, through the gold rushes, waves of migration in various industrial booms, and the boom when the White Australia Policy was revoked in the 70s, our culture has been enriched and our population has been boosted, by the arrival of people from other nations (arguably not so much in the convict settlement). We wouldn’t have a great coffee scene in Australia if it wasn’t for migration. Almost 1 in 3 people who currently live in Australia were born overseas, almost half of us had one or both parents born overseas (according to the 2011 Census Data).

Another friend on Facebook mentioned that white Australia’s inability to truly come to terms with Australia’s indigenous history makes dealing with new arrivals pretty hard, he said it in a slightly more profound manner (and I’m still trying to figure out if I agree)…

“Until we reconcile our own history of arriving on boats, and mistreating the original people and failing to assimilate (and creating our own segregated communities) we will never appropriately and lovingly approach refugees in the 21st century.”

Most of my disagreement with that line of thinking is because I’m not sure assimilation is the answer – I don’t think assimilation and segregation are the only options, I wonder if integration or something where unique identities are maintained and differences appreciated is more worthwhile and achievable… but I also wonder if there’s a correlation here rather than causation.

Anyway. I reckon most fears are misplaced – though I appreciate that a huge influx of migrants would put a pretty major strain on our infrastructure and economy and would need to be something we strategically planned for rather than an overnight thing.

I realise that comments made on articles online aren’t a great way to represent the population – they’re opt in, they’re usually made by people who are overly passionate, rather than objective, and often they’re made by PR people or their friends who are trying to boost some sort of cause without disclosure.

But here are some comments from two different articles – from the left and the right, dissenting and agreeing with the content of the articles in question…

First we’ve got Clive Palmer who makes what I think is actually a fairly sensible and worthwhile policy suggestion (I wonder what it would look like if we got some big cruise ships and picked up people wanting to come to Australia and processed them en route. But that’s pretty pie in the sky stuff). Here’s the story as reported by the Herald Sun, and here are some of the choice comments:

“Perhaps Clive Palmer should fly out. His suggestion would open the floodgates for anyone who can raise $1,000. Coming here at one tenth of the cost means the numbers will increase tenfold.”

“SINK THEM. Lets face it most Australians don’t want them here and they are que jumpers so, SINK THEM at sea and they will stop coming.”

“At the risk of incurring the wrath of all the do gooder human rights activists, if they try to come here via the back door, put them on the first plane home. That is the only plane we should be supplying them with I refuse to apologize for wanting a country that has a viable economy to support my children’s future.”

“Allow refugees to come here safely? Or queue-hoppers? THAT is the question. If we do that then anyone can come, whoever wants to and the hell with the normal application process that others have to go through. All we’re teaching them is how to be dishonest and move easily into a better, welfare-laden life. I don’t want hundreds of thousands of these people in my beautiful country, I would rather focus my energy on those whom I know to be genuine, those who struggle to eat, let alone buy expensive passages here that I could only dream about (as a fulltime worker i get no breaks from the govt but i constantly struggle on one income including paying private family health insurance). Does mr Palmer then propose that the money these illegals would save on their boat fares will then be used to support themselves instead of centrelink? No? I didn’t think so…”

“How bout they don’t come here at all, I want my tax dollars used for things that benefit me not these free loaders.”

“That s a Great Idea, lets fly them in First Class. Some champagne to celebrate coming to Australia. Free 5 star accommodation for 5yrs. Free Child care, Free Cigs and Food. Centrelink benefits for life. Australia best place in the world Come one come all. Were the bloody hell are ya.? Come off it…”

Interesting reading.

Now here’s the response to refugee advocate Julian Burnside and his excellent piece responding to Abbott’s “unchristian” comment on ABC Unleashed

“It is strange that people seem to justify not accepting the boat arrivals by the fact that not every refugee is able to get on a boat. Hence “queue jumper”.

It is not legitimate to use one unfairness for which you are not responsible to justify another inhumanity for which you are.”

“Well said Mr Burnside but don’t expect Abbott to respond to your question. He knows that a majority of Australians are so anti-refugees that they don’t want to know about the logic of your argument. He is simply waiting to walk into office as PM, that’s all he cares about. And as for the aforementioned Aussies, well they don’t really care what happens to “queue jumpers” so long as it doesn’t concern them. What happens when he is PM (if ever)and the refugees continue to arrive? Will he again resort to christian rhetoric to justify his failure – like washing his hands of the whole affair?”

“What is unchristian is Abbott’s inhumane policy and his refusal to genuinely engage in some plan to prevent the loss of human life at sea”

“Point 1 – When a nation has a set number of assylum seekers or refugees that it will take in per annum, your chances of being accepted are greatly influenced by your circumstances. If you are in a refugee camp anywhere in the world, you are applying through the UN to be resettled. If you came by boat, you are taking up space in one of our numerous detention centres at great cost to the taxpayer – who do you think will be the first one processed simply because they are occupying space in a detention centre?

Point 2 – the moral question. I think that it is immoral to award limited annual intakes of refugees and assylum seekers to those who can afford it over those who can’t. Argue with that.

Point 3 – Dog whistle? This just lives in the minds of activists. We are talking about undocumented illegal arrivals who have paid for transport to Australia. Don’t care what their colour or race is. Its the method of arrival and the associated documentation you require for different types of arrival thats in question here.

Point 4 – You forgot to add that that hypothetical person also has a wad of cash to pay the smugglers. Which others do not. I thought progressives thought that financial position should not lead to advantages. Apparently not in this case however.”

This is a wide spectrum of views being presented in two different forums, featuring two fairly different demographics. It’s interesting that so many of the reasons against accepting boat people, or any refugees, are selfish and oddly nationalistic – especially given the stats about the current make up of Australia’s population. There’s a trend in comments dismissing refugees to see living in Australia and being Australian as something exclusive and worthy of protection – as though the place you’re born is somehow meritorious, deserved, or gives particular human rights. Caring for refugees should be part of being a global citizen – but sadly we live in a globe full of sinful and selfish people – which is why being a Christian citizen, living as a foreigner and caring for outsiders is something radical.

But tying these two posts together – what is there that Australian Christians, or concerned Australians, can do to be better global citizens. I have a few ideas.

  1. Get informed. It would be hypocritical for me to say that “raising awareness” is an activity – but combating ignorance probably counts for something. Direct people to Go Back To Where You Came From, or some facts about asylum seeking and Australia. I haven’t gone much past this point to date, most of this is a knee jerk response to this week’s idiocy.
  2. Get welcoming. This is cool. Welcome To Australia wants to connect Australians with refugees. One of my Facebook friends had a BBQ with some Iranians recently, and inspired me to think about how I can do stuff like that. A guy in Toowoomba drives a busload of Sudanese guys to Bible study and church every week. There’s a football team made up of migrants/refugees in the church league I play in. There are lots of ways I can think of – but if you’ve got other ideas tell me (and I’d be interested in knowing more about how the BBQ came about – that’s for you Matt). Given the stuff I said yesterday about Christians having special motivation to welcome the outsider (because we were all once outsiders) – our welcome of refugees should reflect and present our view of reality. Churches can play a huge role in welcoming refugees – we’ve got all sorts of collective resources and a pre-existing community that should be good at welcoming already.
  3. Get active. My friend Joel is riding for refugees with a team from his church – you can donate to their team – or get involved in other ways. The Refugee Council of Australia has a list of other ways you can volunteer.
  4. Write to a politician. Don’t send a form letter. They suck. Say something you mean. Tell them what you really think. I need to change my enrolment and figure out what electorate I actually live in. In the mean time I’ve sent a link to my last post to the Australian Christian Lobby, hoping they’ll one day change their tone a little.

If you’ve got other ideas I’d love to hear them…