The Sydney Morning Herald recently published an article about 7-Eleven workers of Indian descent continuing to being exploited, despite the outcry back when the exploitation was originally exposed in September 2015.
These immigrant workers were being paid as little as $16 to $0.43 per hour, and well below the minimum rate.
You have to congratulate the Australian Press for and not discussing the broader issue at hand i.e. racism.
Why is racism such a taboo topic to us? Australia is still marred by its own history, the period of colonisation and assimilation, which upended the First Australians and many migrants.
Much has been said and talked about the past, including former Prime Minister Kevin Rudd saying “Sorry” to the Stolen Generations of Aboriginal people. However, there is a sense of hubris here in the analogy here that once an apology to Aboriginal people, forever no more racism in Australia altogether.
The reality is very different.
Today the country now has over 40 different ethnic racial groups living inside our borders and roughly 1 in 5 Australians have experienced racism in their lives.
Enter Malcolm Turnbull, the Prime Minister who claims to be right-progressive. For the incumbent PM I have one of my own policies: vouch for a multicultural (and intercultural) Australia.
Alongside the $1bn Innovation boom and the $1bn Clean Energy Innovation Fund, put aside some money to a government initiative: Cultural Diversity Future Fund.
The aforementioned Cultural Diversity Future Fund will be two-pronged: Firstly research into contemporary ethnic and racial issues for 22nd century Australia. And secondly, commercialising these ideas through the creation of a multicultural, intercultural Australia, which defines people based on talent, or contribution to the economy, instead of ethnicity.
A culturally diverse 22nd century Australia.
I’ve seen the power of the arts to move, to educate, drive change and foster social cohesion many times. I experienced it intensely first hand, when I produced Crossings: Songs from the East in 2013.
The concert showcased a cross-cultural collaboration of traditional and improvised music spanning the Greek, Kurdish, Arabic and Persian traditions. It was an exciting coming-together for the first time of local Sydney-based musicians; four out of the five were first generation Australians from diverse cultural and linguistic backgrounds. They drew from both their musical heritage and their contemporary experience of multicultural Australia.
The audience, which we surveyed, said things like:
“Beautiful to see a coming together of cultures through the arts”…
“Brought back memories of home”…
“Wonderful! Especially watching the musicians improvising – working together… so much richness (and they say multiculturalism doesn’t work)! It is alive and brings so much richness to our lives and to Australia”…
The experience of that production impacted all involved, from the artists to the audience and everyone in between, in ways that only arts and cultural experiences can sometimes – on the level where words cease and only the senses and the human spirit exist. One comes away from an experience like that with a sense that something in them is a little different… a little changed.
As an audience member watching the Sydney Theatre Company’s latest production of The Secret River, I came away with exactly that feeling. I was shattered at the brutality of the story – the brutal truth in the story – but I was compelled to watch and listen.
I felt like I was bearing witness to a history not told often enough. In the author, Kate Grenville’s, words: “This book isn’t history, but it’s solidly based on history. Most of the events in the book “really happened” and much of the dialogue is what people really said or wrote.” Knowing this, I felt the weight of responsibility, like I was almost charged with the duty of carrying this history on, of re-telling it. So I made it my mission for days afterwards to tell everyone I met to go see the show.
It was hard to watch at times. The woman sitting to my left had her eyes closed for much of the massacre scene. It wasn’t explicit or visually disturbing – but it sat in that space – the space where words cease and only the senses exist. Clearly for the woman beside me, her senses were in overwhelm. I was grateful that the night I attended happened to be followed by the Q and A session with the actors and co-director afterwards – it was an opportunity for the audience to re-compose and debrief almost. More than that, it was a way to bring the savage racism of our history into the present.
The discussion that ensued was open and honest. The actors told of their own experiences of facing and witnessing racism today. Actor Ningali Lawford-Wolf told of how she was refused a ride by four taxi drivers on the street just outside the theatre. Richard Piper, who played the most savage of the white characters, talked of how the experience of being a part of this production changed him – made him reflect on times where he had been a bystander to racist incidences and had not acted. He spoke of the need for us all to speak up and take a stand in similar situations, and of his resolve to do differently next time. An audience member asked the questions: “What can we do? How can we do better when we leave this theatre?”. One of the younger cast members, Madeleine Madden, spoke about the power of the arts to move and affect change. Everyone on stage seemed to acknowledge a sort of shared social responsibility to tell the story with authenticity and sensitivity.
I came away with the feeling that the sentiment in that Q and A session was shared company-wide, and with 2 mins of online research I discovered the Sydney Theatre Company’s ‘Human Rights and Social Performance Statement’ As part of STC’s commitment to “operating as a responsible organisation” they state: “STC’s statement on Human Rights and Social Performance reflect our ability to uphold human rights within our organisation and our sphere of influence. We adhere to both international and local human rights legislation and reflect these in our human resources policies, practices and Code of Conduct.” Further down, in relation to audiences and the arts industry, it states: “We share our learning and promote human rights issues through giving voice to social issues by our choices in productions and our industry networks by contributing to conversations.”
This initiative – of writing the importance of social responsibility into the policies and strategic objectives of an organisation – is exactly what we need more of – especially in the arts and cultural industries, whose core ‘business’ is in the creation of meaning.
Go and see The Secret River if you can. Or read the book. Or watch the TV series. And share the story. Continue the conversation. It is our shared responsibility.
Review by Kiriaki Koubaroulis
Taking Personal Responsibility for your own Racism
Everyone has the capacity to be racist, and unfortunately, sometimes we don’t realise that our behaviour is racist. Given the choice between reinforcing or disrupting racism, most of us would choose the latter. Read on to learn how to recognise and potentially change some common, covert, acts of bigotry.
Remember the news reports of those four Somalian high school boys who went to an Apple store, were stalked by the manager, searched and accused of ill intent and, finally, were escorted from the store?
If not click here.
What do think was going through the manager’s mind when he “reacted” to their presence in the store?
It was probably; I’m not racist but…
Have you ever crossed the street, intentionally ignored or avoided eye contact with someone because of his or her skin colour or clothing? Do you realise that you’re doing it for those reasons?
While you read this, think of those screens that threaten to fly up at the bank if you lean in too far. This is what aversion activates – the screen flies up! When we allow the screens to activate, we create an “Us” and a “Them”, a “Me” and an “Other”. We place a wall between one another.
This is an unconscious form of racism. It is not intentional but that doesn’t make it any less hurtful to the person on the receiving end.
How do we change this?
We use our ability to signal positive or neutral conscious awareness of each other. But how often do we think about this during such interactions?
Our acknowledgment of another person deepens when we engage in eye contact and display positive facial expressions. Aversive Racism, or putting up “screens”, means that this most basic interaction between humans is prevented and with it the possibility of recognition of our shared humanity is gone. Most of the time we don’t think about this, we just react to situations presented to us.
Have you ever driven through certain “ethnic” suburbs and checked if your doors are locked and wound your windows up?
When we encounter certain bodies in everyday circumstances, we always react to them, even at the level of no reaction; ignoring someone.
Certain groups and physical types experience these aversive reactions routinely. These experiences create a range of negative outcomes in the people who absorb our reactions because these experiences shape their existence. They change the way that people see both themselves and others. Then their emotions take over, which has implications for future interactions. These experiences mediate their validity as a human being and their self worth pays the price.
Now just pause for a minute and think about how the boys in the Apple store might have felt…
And that’s just one instance, out of how many? Probably hundreds. Daily!
Eventually oppressed minorities get into a habit of seeing themselves through other people’s eyes.
Now imagine adopting a view about yourself, which is based on other people’s negative opinions.
Oppressed minorities “experience nervousness or avoidance from others, even from those whose discursive consciousness aims to treat them with respect as equals” (Young: 1990:142). In other words, people who have acknowledged that, somewhere along the line, they have developed a racist element within their personality have to work pretty hard to change the behaviour and underlying assumptions on which their prejudice is based.
Do you know why Dick Cheney supports same-sex marriage?
Because his daughter is a lesbian!
Often, all it takes is to know someone. Aversion stops us from getting to know the “Other”. Aversion creates the “Other”.
What are some ways that we can overcome this?
Repetitive representations of ethnicities and oppressed minorities shape how we see them in reality. Think of what an asylum seeker looks like. What image first comes to mind? Is it a person in a boat, a person drowning, a person starving?
Most people like to think that they’re above this or smart enough to be able to differentiate between propaganda and reality, but this type of thinking only weakens our defences against propaganda.
It’s not the victim’s responsibility to reform the oppressor.
When we shift the focus back onto ourselves, we make it our personal responsibility to change and by doing so, we can proudly declare; I am racist but… I’m working on it.
Young, M., I., (1990) Justice and the Politics of Difference, Princeton: Princeton University Press
If you’re in Sydney on Tuesday 8th March, come along to “Comedy vs Racism”. All Together Now has organised this event in partnership with the City of Sydney as part of the Living in Harmony festival. The event begins at 7PM.
Comedy meets commentary in Comedy vs Racism, when three of Sydney’s funniest writer/performers are joined by an academic activist, a lawyer, and a columnist who writes about race and feminism.
Join us for an hour of laughs followed by a Q & A, with Tasnim Hossain, Suren Jayemanne, Bjorn Stewart, Professor James Arvanitakis, Pallavi Sinha, Ruby Hamad, and host Jennifer Wong.
Between comedy performances, the comedians and panellists will share their thoughts on the role of comedy when it comes to racism in Australia.
Together, we’ll be asking: How powerful is a punchline when it comes to standing against racism? What can comedy do about everyday racism? What conversations do we need to have as Australian audiences, comedy makers, and the media? And can we laugh while we’re having them?
posted by Kiriaki Koubaroulis
Last Sunday I went to the theatre. It was a show that had caught my attention earlier in the week in my Facebook feed. Urban Theatre Projects was posting about it. The Belvoir was posting about it. It had popped up in several status updates of friends, too.
The name didn’t give much away. But the promo shots spoke volumes. At least they did to me. Now, I’m a keen consumer of the arts and culture, from screens to stages and concert halls to the streets; and I’m a self-defined ‘cultural omnivore’, so my palette thrives on the alternative and diverse, but when a man clearly of ‘Middle-Eastern appearance’ (actor Hazem Shammas) hits my feed accompanied by words like theatre, Belvoir, Surry Hills and Muslim-Australian, it tweaks my interest in a special kind of way. Read on and you’ll understand why.
The Tribe, is a series of vignettes – snap shots in time told through the eyes of the main character, Bani, a young boy growing up in Lakemba, and second generation Australian. The stories are centred around his experience of family and major life events, and sit at that beautiful confluence – that point where the culture of his ancestors and his experience of growing up in Australia merge.
The Tribe tells Bani’s stories – stories that are familiar to many, me included. I know the streets and places described because I’ve been there. Arabic music and language lace the edges of the script, punctuating the stories. This is music and language familiar to me. I know the quirks of family and culture that Bani tells of, intimately. They’re all part of my lived experience growing up Greek-Australian in places like Lakemba, Wiley Park, Carlton and Canley Heights. So to see them all in this context – that is, placed on a stage in a suburb far from their origin for an audience perhaps not so acquainted with them — was a powerful thing.
Placing honest, personal stories not often heard on a new and bigger stage like this, adds a legitimacy and confers a new value both to the stories themselves, and to the writers, actors and producers behind them. It offers a doorway into a deeper sense of belonging and acceptance for the people represented by these stories – an embrace into this country’s bigger story.
In the words of the writer, Michael Mohammed Ahmad: ‘The Tribe is my attempt to counteract the limited and simplistic representation that the Arab-Australian Muslim community of Western Sydney has received to date, and to offer a broader, more intimate understanding. It is also an act of self-determination – a declaration of the right to reclaim and tell our own stories in our own way.’
So in this light, The Tribe, and other works like it, are also powerful anti-racism vehicles. Yes, they are theatre, pure and simple. Yes, they are art and culture.I’m not advocating for an instrumental approach to the arts – to theatre-making in this case. But works like The Tribe are instruments of social cohesion by their very nature. They are stories, faces, music and languages not seen often enough on our screens and stages, where what dominates does not reflect the whole lived reality of the diversity, plurality and inter-sectionality around us.
We need more theatre like this! The Tribe runs through til Feb 7th. Go see it – no matter where you grew up or if you identify with Bani or not. You’ll be entertained and moved, and you might even come out with a new understanding.
Australia’s acknowledgement of racism has grown considerably, since Adam Goodes was Australian of the Year (2014). This could be largely due to the fact that his cause was anti-racism. The Racism. It Stops With Me. campaign was launched soon after. Over 250 organisations joined the anti-racism campaign, which promoted racial equality (including All Together Now). It seemed that Australia was finally ready to kick racism out of the country once and for all. However, it seemed in 2015, Australia once again took a step back as it questioned incidents of racism as actually being racist or not. The questioning of an incident being racist or not was seen most prominently during the booing bullying of AFL player Adam Goodes. People in the media questioned the validity of the incessant and constant targeted bullying, of this particular player, as being racist or not. It was undoubtedly fueled by racism, as the ‘issue’ that had people begin the booing of Goodes occurred after he displayed (during the Indigenous Round of AFL) an Indigenous symbol to the crowd as a victory showcase after scoring a goal. Idiotic though it may seem, racism is often just so.
We’d like to take the time to add to the discussion on Goodes, that being ‘politically correct’ is giving respect. It is the correct way to act. Denying respect includes denying racism. Or, as Marlon James put it, “most of us are non-racists” and are content to be so: “I won’t, I don’t, I’ve never” are not statements that change those individuals, groups or institutions that are prejudice, bigoted and racist. This ‘non-racism’ occurs when you know something is racist but by doing nothing it does not stop it from occurring. The question the comes to: How do we make active people trying to end racism?
We make active people trying to end racism by giving them knowledge of how it acts, interacts and attacks society and individuals ability to succeed, be unified and progress.
Non-racism along with racism denial are two important factors in the continuing of racism in Australia and internationally. So, here is a reminder of what racism denial looks like: