Tuesday, 6 March 2018

Enlightened Poetry in a Global Corroboree

Have you ever made an anthropological study of theatrical events or political events, either indoors or outdoors, or both?


You may or may not know much about the careers of Francis James Gillen, Walter Baldwin Spencer, A P Elkin, Bill Stanner or Geoffrey Bardon.

You may or may not know much about phenomena sometimes known as Dreamtime or Dreaming or Apeiron.

Have you ever participated in a corroboree?

Are you here for the Mozarty Party Climatologically Cool 100 countdown?

If so, do you think of the countdown mainly as a theatrical occasion or mainly as a political occasion?

I am Professor Charlie Warra of the International Training Centre for the Harmonious Interplay of Beauty, Understanding and Magnificence.

Who are you and why are you here?

Are you here mainly to supply poetry or to hear it being recited?

Are you here mainly to supply music or to hear it performed?

Are you here mainly to supply justice or to witness its implementation?

The Mozarty Party's current countdown as now reached number nine.  The work is the Piano Concerto No. 12 in A major, K. 414 (385p).

In my experience, it is often important to remind everyone that the Mozarty Party is A major political player in the world.

Mozart's Piano Concerto No. 12 in A major was written in the autumn of 1782, shortly after he married.  He had also recently heard the news that one of his early mentors, Johann Christian Bach, had died in January of that year.

There was no Twitter in 1782.  At that time, Mozart was something of a fringe performer.  He played in odd venues.  He hoped to gain a following that way.

Piano Concerto 12 was first played in a public concert, apparently, during Lent in the following year, with two other works.  The concerto is notable for being suitable for either an orchestra or a quintet, depending on the resources available.

It is a pity most government policies are not put together in a similar way.

The language of poetry cannot easily be translated.

Poetic structures are deeply embedded in cultures, often in unique ways.

In the 21st century, I usually communicate in English.

What is a global corroboree and what is its poetry, from your experience?

Any sort of corroboree is a relatively democratic form of skillful, artistic collaboration.  Through it, participants express an embodied, communal imagination.

How do you imagine a global corroboree?

How do you imagine its poetry?

How do you imagine the skills required of contributors during its performance?

How do you express your imagination?

Have you ever experienced an interesting election campaign only for a disastrous result to occur subsequently at the ballot box?

Just as city streets and shopping centres in the physical world have developed an unimpressive, rather depressing sameness, where is the poetry of life to be found other than in relatively pristine nature?

The digital world has become like a generic city centre.  Instead of a global village there is a digital megalpolis.  It has many dark alleyways and no-go zones side by side with tourist attractions, ordinary homes, relatively respectable workplaces and hideous pollution.

When I am in the relatively healthy Adelaidezone, I prefer to work outside, either in the grounds for gracious causes around Villa Twaklinilkawt, or in the villa's gardens of welcome or in the public domain park lands.

If the weather is too hot or cold or wet or windy, or there is too much pollution in the outside air, wafting in from elsewhere, I can usually be found either in the apparitional pavilion or in the natural common room of the gatehouse.

In my academic work, I am the Eternal and Infinite Professor of Genealogical Studies, Australian Constitutional Development, Enlightened Political Reform, Informed Cultural Comparisons and Welcome News.  I consider the world in its entirety to be a natural and cultural archive of partly discovered, irreversibly lost and mostly hidden knowledge.

Events in Nannerl's Suite are private.  Many of the patrons of enlightenment are there at present, listening attentively to the Mozarty Party Climatologically Cool countdown as it is being explained and performed.

The assessment process itself has taken place, over many years, in the natural common room, and in the music room, and in the parlour meant for you and your enlightenment, amongst other places.

Even many of the events on the world stage are private.  They are not reported in the media much, if at all.

Religion is private, or at least it should be considered private.  It should not be foisted on people in politically domineering ways.

Most of the wars in history have involved the relationship between religion and resources.  Beliefs about rights over resources continue to cause many conflicts.

A religion is a belief personally valued yet considered weird to outsiders.

I consider all aggression to be weird.

When anyone behaves aggressively, I prefer to describe that person as a weirdo.

How do you use language as a way to interpret problems and improve the world?

How do you respond to your perceptions of weirdness?

How do you distinguish between odd beliefs and behaviour and non-odd beliefs and behaviour?

Do you think only moderate behaviour is reasonable or do you think something more extreme is sometimes required?

Do you think the only place for the non-moderate is in a theatrical setting?

I would be very interested to know your interpretation of the meanings you consider important, but only if you can prove your interpretation is your own and not some claptrap you repeat as a consequence of mindless indoctrination.  This certainly applies in relation to aesthetics, ethics and epistemology.

It is not possible to think reasonably about the metaphysical aspects of existence, except indirectly, through science, epistemology, ethics and aesthetics.

A global corroboree is an aesthetic, theatrical event open to everyone, yet it has much in common with an opera.  It is performed with skill, possibly after years of training.  Its stories are poetic.  They have rhythm.  There is a narrative.  There are symbolic meanings.  The language may be difficult for some members of the audience to understand, particularly uninitiated members of the audience.

Have you written a libretto for a global corroboree?

Have you written a libretto for an Australian constitutional corroboree?

Poetry is often easier to remember than prose, regardless of its language.  Yet meanings can be lost or misinterpreted in both.  That is why national constitutions need to have well-trained, highly experienced and consistently reasonable judges as their interpreters.

For any decision to be both fair and effective, there must be a willingness of other people to follow the lead provided.

For example, I am highly trained in the interpretation of language, including body language.

To interpret language accurately requires the identification of all the potential consequences of its effect.

National boundaries, for example, are not about personal or group identity but about law, the administration of law, and the process of shaping laws.

Many dangers arise from equating nation with identity.

Identity is private.  Connection to land is private.

Nations are recognised through international law.

Personal identity is recognised through international human rights law.

Membership of nations is not about personal identity, it is about a legal relationship known as citizenship.

The legitimate governments within nations are recognised through constitutional law.

Personal identity is protected through national and state human rights laws, and through the most enlightened practices within local government jurisdictions.

Personal identity is eroded through corruption, degradation, exploitation and indoctrination.

I hope the above definitions are clear to you.

All language use is contextual.

The enlightened poetry in a global corroboree expresses poetic justice as reasonably as possible.

Enlightened leaders know that many injustices have occurred without demonstrable evidence in the present, except for the remaining emotional scars of those injustices.

Every injustice is perceived personally, through emotions.

How have you identified your emotional scars?

Which of those scars do you believe have healed properly, and which have not?

Which of your emotional scars have you shown to someone, and for what purpose?

Which emotional scars have you kept hidden, and why?

Which emotional scars have you expressed artistically?

How do you compare your emotional scars with those of other people?

How do you believe your festering emotional scars might be healed?

How do you protect yourself from further harm?

How have you inflicted emotional scars on other people?

How do you assess risks to health?

One of the sad facts of history is that weirdos have often gained too much social and political power.  They have then decided to establish the basis of reasonableness on their own terms.

Most people are not particularly good at spotting unreasonableness when it is hidden behind a screen of plausibility.

The only reasonable response to such a problem is to educate people enough to help them distinguish between the reasonable and the unreasonable.  That is what I try to do in my own work.

For example, I believe it is always important to distinguish clearly between genealogical studies and geological studies.  Often, however, the heritage of the two is intertwined. 

Who should be eligible to attend the next Ethereal World Peace Award Ceremony and who should not?

What is your understanding of the word toccata?

What is your understanding of the word warra?

What is your understanding of the English language?

What is your understanding of Scottish terms?

What is your understanding of the language used by Shakespeare?

Unfortunately, all over the world, many parents, many teachers and many other societal leaders have been weirdos.

They have attempted to express a false purity, a fake respectability or a debauched self-indulgence.

Enlightenment is reasonable.

Reasonable people have the ability to teach themselves about enlightenment.

Reasonable people can separate their beliefs about religion from the fair analysis of public policy.  A weirdo cannot.

Reasonable people are not corrupt.

Reasonable people are not aggressive.

Reasonable people may sometimes express frustration.  They may sometimes express anger.  They may often seem indignant or exasperated.  But they are able to explain why they feel the way they do, calmly and compassionately.

They respect the secular as the public realm.

They respect the sacred in the private realm.

A corroboree is a public, theatrical, secular event.

A ceremony is a private, religious, sacred event.

Any event only for members and/or invited guests is private.

Any event open to the general public, or at least the public able to attend, is a public event.

Some events are mainly of interest to maturely intelligent persons and some are mainly interested to persons with other characteristics.

Reasonableness is a characteristic of maturely intelligent audiences.  Many members of those audiences are relatively advanced in age, with years of study, experience and reflection to draw upon.

Most of my students are maturely intelligent, reasonable individuals.

I hope I have acquainted you well enough here today with the eternal and the infinite.  Truth is both eternal and infinite.

You may be interested in hearing or reading some of my own enlightened poetry.  I have been having lessons on the subject from my friend, Will Shake-Spear.

Will has been helping me to work on one called Three Weird Political Pundits.

But how do you distinguish between the words word, world, weird, wired, wayward, whirled and wyrd.

How do you use Will's warra pintyanthi or the Kaurna warra pintyanthi in your daily life?

For the Kaurna people, warra means speech or language.

How do you use Italian musical expressions and Latin phrases and other professional jargon?

What have you discovered about the relationship between language and your genealogy?

How has language been used in the constitutional development of various nations?

How has language been used in the development of enlightened political reforms?

How do you usually make informed cultural comparisons?

When and where do you usually receive welcome news?

How do you usually define "welcome news".

Do you think the Uluru Statement is welcome news or something problematic?

How is the Uluru Statement useful and how is it controversial?

Who is attempting to gain political advantage from it, and who is not?

Who has an open mind about it, and who is likely to use it to block steps towards fairness?

What is wrong with the statement in relation to constitutional law and human rights?

What have been your responses to media coverage about the statement?

The Uluru Statement is an emotional statement.  It is not a legally-binding document.  That does not mean it lacks value.  It just means that a start has been made on the societal discussion.


Here is my draft poem:

Three Weird Political Pundits  

The invocation

When shall Australians agree again,
In Canberra, Lightning Ridge
And the Nullarbor Plain?

Ask the Ngunwal
Ask the Yuwaaliyaay
Ask the Pila Nguru and the Wongi.

When will the hurlyburly be done?
So many battles lost, so few won.
Poisoned in the night and starved in the sun.

Where is the place for history's truth?
The Australian Constitution is the test.

Let's rid the land of feral cats.
Let's stop erosion of paddocks.
Let's converse wisely, even anonymously.

Fairness is not foul.
Foulness is not fair.
Hover through the fog and filthy air
Of Sydney.

Why do people think we're weird?
We kill careers of political swine
Amidst brutality in Aleppo.

Wind power and solar.
Who owns the ports
And pilots the ship of state?

The three weird pundits understand
Why election posters dot the land.
But what are policies all about?

Lights to shine and heights to climb,
And rights to claim to make up time.
Peace! Watch harm heal up.

We looked, to them,
So withered and so wild with weird attire,
As if we were not inhabitants of the earth,
And yet we're on it, still.

We look into the seeds of time,
Disrupted rhythms, haphazard rhyme,
Believed to be imperfect speakers.

No pre-colonial rulers of note.
A belated entitlement to vote.
Still justice seekers.

Present grace and great prediction.
Justice arise! Banish fiction.
Treaties for all peoples.
 
Hear this strange intelligence.
Real estate has bubbles, hence.
Is your reason a prisoner?

Rainbow serpent and Hecate,
Cultures entwined beyond party,
In enlightened poetry.

A global corroboree to strengthen
Every constitution we mention.
Pundits three, not weird or feared.

Twaklin and Warra and Shake-Spear,
We three enlightened leaders, here.
We hear your deepest needs.
 
The spiritual sovereignty of mother nature.
Consistent laws of time and science.
Belonging to the past and future.
All Australians: A reasonable alliance.

We are all children of the Earth,
And of the universe more widely.
Regardless of our place of birth,
Reforming politics, so kindly.

Sing the truth, from the heart.
But avoid the sentimental.
Improve mental health, through art,
And on innocence, be gentle.

Seas and deserts have been walls,
Like mountains and injustices.
Improved democracy improves laws,
And every person has the keys.

Custodians of culture and of nature,
Cleaning up toxicity, all around Australia.
A land and people of significance,
Must be understood with diligence.
 
For First Peoples, this has long been home.
For the poor of Great Britain, a prison.
For naval careerists, a military zone.
For pioneering farmers, a sheep-shaped vision.

For speculating colonists, a developer's dream.
For advocates of political reform, a hope.
For escapees from injustice, a life unforeseen.
As all live together, all must somehow cope.

But who will participate in a global corroboree?
Who will brief the public on its direction?
Who will forecast the cultural climate, and see
The need for research and a timely correction?

Enlightened poetry protects and enhances
Enlightened values, however weirdly.
The poet seeks to understand the dances
Danced by people and states, clearly.

In recommending respectful responses
By all governments, and others involved,
A significant election result advances
Claims to sovereignty with powers devolved.

To maintain advances in Australian
And world democracy is not alien.
Three weird political pundits know
Conditions of security can easily go
When wisdom is ignored.
Then democracy becomes a fraud.

Enlightened beings separate myth from fact
To identify corruption and stop it.
They hold global corroborees with tact
To celebrate inclusiveness, by habit.

Who has been informing you?
How do you know what is really true?

Thoughtful people are always polite.
They know when something does not
Sound right.

How do you usually find the facts?
Prepare properly and relax.


Well, that's the draft.

But now, there is more to say about leadership.

We have already examined the qualities of enlightened leaders.

We have compared those qualities with the actions of agitators.

We will now compare enlightened leaders with a sub-group of agitators called spruikers

Sometimes it is difficult to tell the difference between a spruiker and a relatively enlightened campaigner.  A spruiker is involved in selling an idea, or anything else for that matter, mainly in the hope of gaining a personal benefit.

Most people campaigning for election, or for a change in government policy, or to promote a government policy, are spruikers.  They have a significant personal interest in the outcome.

Enlightened leaders, on the other hand, promote universally useful ideas.  The ideas themselves are so reasonable that no reasonable person would deny their value.

Enlightened ideas are, therefore, non-controversial, except for the fact that spruikers and other self-interested persons are annoyed they cannot make money from those ideas.

To make an unfair amount of money from enlightened ideas is to destroy them.