Manifest Destiny

“‘MANIFEST DESTINY’ was a widely held cultural belief in the 19th-century United States [& prior, in Europe] that ‘American’ settlers were destined to expand across North America. [Sound familiar?] There are three basic themes to manifest destiny:

1 – The special virtues of the American people and their institutions [founded on slavery]. 2 – The mission of the United States to redeem and remake the west in the image of the agrarian East [No-no-no-no-no! as Gus would say], & 3 – An irresistible destiny to accomplish this essential duty [& ya can bets ya boots, we’ll kill anyone that gets in the way!”

The Christian “Bible” ‘they’ supposedly followed, was written by about 40 people and was started about three and a half thousand [3.5K] years ago, in the Middle-East. Many of the 1,189 or so chapters, were written long after the events took place. Some from memory, some from other earlier texts. This segment from ‘Ecclesiastes’ has been made into a well-known song worldwide & until recently, I thought of it as a wonderful song of patience & empathy.

Now, I think it’s a ‘wrong-un’ in its basic concept of lifestyle advice, supporting – even insinuating the need for – hate, breaking, killing, tearing and war.

“To everything there is a season, and a time for every purpose under heaven:
a time to be born and a time to die, a time to plant and a time to uproot,
a time to kill and a time to heal, a time to break down and a time to build,
a time to weep and a time to laugh, a time to mourn and a time to dance,
a time to cast away stones and a time to gather stones together,
a time to embrace and a time to refrain from embracing,
a time to search and a time to count as lost, a time to keep and a time to discard,
a time to tear and a time to mend, a time to be silent and a time to speak,
a time to love and a time to hate, a time for war and a time for peace.”

A time to kill? A time to hate? & a time for war? I don’t think so Sunshine! Back to the corner dunce-seat with Homer Simpson, whence thou belong-est! Thither-thou how-now? In fact, the underlying concept in this section of Ecclesiastes is very early-European in its arrogance toward others, and its support of violence as a ‘negotiation-tool’.

For the Christian explorers, the morality of their ethics seemed to alter to take in their exploratory lifestyle (one hand on the Bible – the other with a gun), with a hand on the heart, and Manifest Destiny inscribed on their minds [‘Hey-lookout!’; Takes on a whole new meaning!]. Oh-yes! The major European Churches gave their support/blessing to such activity in Papal Briefs apparently [of course! More people; More money flowing in from superstitious folk, regarding that final trip to who-knows-where].

This style of ‘exploration’ certainly works well for land acquisition as we’ve seen in Oz, the USA & other former indigenous lands worldwide. In fact, the USA & Mexico’s long-term issues stem from the wars the colonial English made against Mexico, in an attempt to take over their lands also. Unfortunately, for them – Mexico already had an army and guns etc too!

FYI; The Western world is currently worried about China taking over land and peeps they see as part of China from ancient times. Yet, England went to war against Argentina for the Falkland Islands a few years ago & no-one batted an eyelid! Have a look at where the Falkland Islands are – in relation to England – and tell me Commie-China is Bad and the West is Good! Feck-me!

Back to Colonial-Europeans taking over everywhere they land: “Yes sir! We have ‘manifest destiny’ on our side: which means, we can & should take over any lands not being used ‘productively’ – as We know productivity [& we can see where that sorta philosophy has got us now, ‘Henry’! The entire friggin Earth is sick! Thanks for that!

Mexico, was not filled with happy, sunburnt, peaceful folk like many of the lands they ‘found’ anew, and grabbed. [NB! An addendum to this wonderful very fortuitous philosophy, says; We (with the Church’s blessing!), can use the heathen natives as Slaves; to make the land productive, if needed – which was also very lucky – for Us. Thank-God – God was on our side!”

On the other hand, or, meanwhile in Australia, “Amazing Tales and legends of Aboriginal Australians”, written by David Unaipon, whom gathered and translated various beliefs and legends in the 1920s; also, from memory & ancient oral traditions, much older than the middle-east stories. None of them involved wars for land or possessions, or killing entire towns for ‘Sinning’, strangely enough. The articles he wrote, were commissioned by the Universe of Adelaide [Great work UoA]. That work included: “Australian Aboriginal belief in a Great Spirit”, and we might easily imagine such stories/beliefs came from somewhere in the 65,000+ years before Jesus, Mohammed, the Mormons, Scientology, Buddhism etc were ‘born’. Apparently, The Great Spirit lived daily among his people here from ancient times & the entire nation of separate Tribes lived within the ancient laws as part & parcel of everyday life.

You & I can now see why He sent a ‘messenger’ to the Middle-East, [and not Australia] just by looking at the history of bloodshed & wars there, for the entire period of the bible’s ‘bloody’ history. The Middle-East mob needed a miraculous-person/peace-maker, to stop the history of hate & killing between the Tribes and Clans. Unfortunately, the mainstream society there didn’t see the miraculous chance for peace & ‘shot the messenger’, causing even more hate & violence in the lands right through to today’s issues in the area.

D. Unaipon & our 1st-people’s ancient stories certainly never mentioned that there was ‘a time for hate, war and killing’ that I know of, or could find. [FYI: Unaipon wrote so eloquently because he’d studied Latin and Greek and loved to speak and write ‘properly’.]

Excerpt from David Unaipon’s works: “Wonderful is the soul of man. A capacity for the Great Spirit of the Eternal God. Go back into those ancient civilizations and review the wonders. Those sensational discoveries in the valley of the Nile or in the jungles of Indo China, or let your mind be carried away to far off Peru or Yucatan, or think of the grandeur that once was Rome’s, the glories that once belonged to Greece. Amongst these ruins are monuments and fragments of magnificent temples erected to their gods. These are evidences that go to prove that man is a worshipping creature irrespective of color, language, or clime. The only difference is, as a nation’s conception of the Great Spirit, so is their form of worship,” (Unaipon, D., cited in Muecke and Shoemaker, 2001).

It is worthwhile remembering here that while Mr. Unaipon was writing so eloquently and with such passion, many Australian Aborigines and Torres Strait Islanders [not to mention the South-Sea Island ‘slaves’] were being used as ‘non-human’ slaves and having forms of genocide practiced against them in various other parts of Australia – because they were black-skinned, didn’t speak English, and lived a very different, ‘nature-al’ lifestyle, from what the colonials thought of as ‘normal’. It seems v-much, like Manifest Destiny was of a mind here also.
Unaipon goes on to speak of the differing ways of worshipping in grand buildings and Cathedrals worldwide and says of his own people:
“Not so with the Aborigines of Australia. We build no place of worship, neither do we erect altars for the offering of sacrifice, but, not withstanding this lack of religious ceremonies, we believe in a Great Spirit and the Son of the Great Spirit. There arose among the Aborigines a great teacher, Narroondarie; he was an elect of the Great Spirit. And he spoke to our forefathers thus:

‘Children, there is a Great Spirit above whose dwelling place is Wyerriewarr. It is His will that you should know Him as Hyarrinumb; I am the Whole Spirit and ye are part of the whole, I am your Provider and Protector. It has been my pleasure to give you the privilege to sojourn awhile in the flesh state to fulfill my great plan. Remember (porun) children (nukone illawin), your life is like unto a day, and during this short period on earth you are to educate yourself by your conduct to yourself as a part of Myself and your conduct to others, with the knowledge that they are part of Myself.

Live as children of your Great Father. Nol kal undutch me wee (control your appetites and desires). Remember never allow yourself to become slave to your appetite or desire, never allow your mind to suffer pain or fear, lest you become selfish, and selfishness causes misery to yourself, your wife and children and relations, and those with whom you come into contact. Selfishness is not of the Great Spirit.

Cultivate everything good, moderation in food and pleasure, be generous to others, develop a healthy state of mind and body. Body and mind governed by good and pure morals with kindness for others, remembering that they are a part of that Great Spirit from whence you came (Unaipon, D., cited in Muecke and Shoemaker, 2001).

I also came across this little gem from our NT, ancAu peeps when I was researching to teach at a Uni, back in the day. An simple initiation code from the NT: A study of initiation ceremonies in Arnhem Land showed that in most groups, the following ‘code-of-behaviour’ was taught to the young men at initiation: “This is what the first old men told us. In some areas it is the old women, not the old men, who administer this part of the ceremony.”

“Do not be greedy. Eat a little and give to others, especially to old people, to women, to sick people and to strangers ‘coming by’. If someone brings food near you, do not say: ‘Give me, I’m hungry’ Just sit there.” (To do otherwise is ta dikku or ‘raw mouth’, meaning uncouth)
“Do not steal other people’s food”
“Do not steal other people’s belongings.”
“Do not tell lies; speak the truth.”
“Do not talk back to old people.”
“Do not swear”
“Do not grumble.” (This was not included in all groups.)
“Do not laugh at strangers”
“Do not laugh at women”
“Do not stare at women”
“Do not ‘ask’ a woman [do-ya-wanna-tumble] if you happen to meet when hunting”
“Have a ‘strong heart’, ngoi dal”.

I’ll be taking questions at the next session lol 


‘Fess-up’ (confessions of an author)

John M Wenitong [alias Pemulwuy Weeatunga] 31-07-20

In 2011, at 57 y/o, & after ‘a series of unfortunate events’, I found myself out of work, out of sight & out of (my) mind  One of my beautiful children, Yeady, suggested I write ‘stories’ while I was having mobility issues. I said that I’d never written fiction as such, before, but Yead suggested I could write, as I had a great command of English and had read any & all fiction & anything else of interest passionately. Also, YVW reminded me; I had done a lot of research to teach Uni students in the Aboriginal Studies course a few years previously; a ton of great info…

Yead was right. I was always a library hound back in the day, pre-online info, reading historical accounts of my world and country’s events & peeps, even during work lunch hours if possible. From teen to adulthood I have read non-stop, since I started reading Phantom comics as a child. I also completed a degree, over 10-yrs while working at a Uni, in Aboriginal studies & Literature; for what it’s worth – which was, being able to teach ancAu Studies 

So, back in 2011, I wrote what I thought was a fair story; with a start, a middle full of supernatural & super-hero action, and a formidable ending, & then asked my partner to read it – Please! It was quick – it was short: “Are you going to allow the characters to speak?” she said quite seriously. I was stunned! ‘Of course!’ I thought feeling stupid, but then realized the joy in the ability to create human-like characters that speak for themselves – and for the author (naïve new wanna-be author or what? ). I allowed the characters a voice & enjoyed the hell out of it! 

On checking what was available online in that genre – ancAu fiction by & for ancAu peeps – I found nix: nil, no fiction, no series, about, by, or for our ancient Australian readers or anyone else. There were fiction stories to do with ‘our’ mob and its culture, though all were written by non-indigenous peeps. There were, lots of non-fiction: awful facts and sad accounts and tales that told of an awful treatment [by the ‘Ghost-people’: from the FfC books], that were written by the mob; but no genuine fiction?

I decided then to write a few tales that might show a different viewpoint of ancient Australians and the sacred lands they cared for so well for so long. They were written for my people, my country, and the world that know mostly negative stereotypes. I also hoped the series would encourage our youth to see fantasy/fiction as another genuine career path and, a way of getting the very real historical angst out and into the ‘airwaves’, via the Fiction genre.

Thus, after 4-yrs of fully-focussed writing, including a year of camping under the stars throughout Oz, with my red cattle dog ‘Trumby’, the Fethafoot Chronicles was created. I had the usual writer’s angst, of trying to ensure I had created a decently written/edited tale: that a character didn’t come back from the dead & speak! That spacing & spelling & grammar were ‘correct’. Finally, I sent them all to an Aussie proof-reader/editor whom was just starting out in the biz, and received the Professional eye needed – prior to making a large fool of myself as just another idiot indie-publisher with delusions of being capable  Thanks again Paul

After reading his suggestions, for close to 1,000,000 words in the 10 stories, and accepting or not, his various suggestions (which came with explanations over 6-months), and losing around 250,000+ words, I attempted to find a Publisher for 18 months or so; sending both electronic and hard-copy manuscript and required covering documentation, to the entire worldwide publishing peeps; including every group in Oz. Most answered. Most were rejection emails. Many were incredibly helpful. Two of the larger Publishers got back to me, encouraging me not to give up; said that the series’ genre was bare of material in Oz & worldwide, & that they ‘liked’ the stories. “Unfortunately, I was an unknown Australian, with an entire series & not just one book,” they said politely. I was massively encouraged by the responses. Most would-be, wanna-be new authors, without an Agent [impossible to get in Oz, let alone $-afford] get an auto POQ&DCB [piss off quickly & don’t come back] tactful rejection, apparently.

Early 2012 & seeing my children reading e-books online, I found an online e-publisher in the USA, where I could publish the series as an e-book at quite a good cost for service. Little did I know that I would then have to re-read each tale, as it was converted from a Word doc to an e-reader format. Several of the tales took several turns of toing & froing via email to get it right; one story took 8 goes! It took a year to proof every book and by the time everyone was happy, especially um-wah, I’d read each tale over 40 times.

Then, I found an Australia publisher to publish the series as paperbacks; and the proofing & editing began again. Of course, the edit/proofing for e-book formatting did most of work, and it was mostly formatting the content for paperback. Thank all the Gods for the “Moshpit” peeps!

Over the first few years of publication, I spent a lot of time daily, and some $, just keeping the series head above water in the dog-eat-dog world of today’s fiction-for-sale world. However, the promo-$ spent earlier have paid off in readers, and less promo-work for me. Interestingly, the highest number of readers – so says Google Analytics – are e-book downloaders, in countries with dark-skinned people that were once forced to learn English in the Colonial exploration days. Today, I have the series in most libraries in Qld., the National Lib, and everywhere else that will take them.

I didn’t write the books to make a mill$, or become famous, as per above, but royalties have finally paid for the e-book, self-publishing costs, after 8 years. Now for the paperback costs, lol 🙂 I have another 25 or so, stories on-the-go, and hope to publish some of those prior to rejoining the Mother’s ancient Wheel in time.

May our Mother and our sacred land’s Great Spirit bless you and yours at this time,

Pem; masquerading as John Weno 🙂 

Goanna Dreaming

A short tale of a Spirit-being with a tail 🙂

Goanna Dreaming
The dream’s arid landscape appeared utterly tangible. I stood on a burnt-orange and yellow sand Desert beneath a cloudless azure sky. It was daytime, though the bright sunlight and desert heat felt like allies rather than the adversaries they are. In the distance I glimpsed a telltale dust-column rising and the portent of Predator flashed to mind. Simultaneously came a sense of cunning: of something to be feared by the wise. It moved haphazardly, as if searching for a particular scent. Mine – I was convinced – and my dream-self readied for fight or flight.
Then a reverberation rose to overwhelm the approaching threat. It was a natural sound, heard before but unnaturally loud. It was the unique whisper of moving sand. I turned to the swelling noise – so unswerving I could guess its aspiration – and, in an explosive rush of strewn sand it appeared…
1: Pre-electric lifestyle
Reflecting on sixty-plus years, there’s no doubt that I was a naïve and plurri lucky Murri. Because of mum’s mum – who had sixteen children and understood the efficacy of the three R’s – readin’, ritin’ and ‘rithmetic – I too attended school daily: without fail. From year one at Primary to year ten at High school. Still, my heartfelt life and passions in those early years – pre electricity – were outdoors under the wide central Queensland sky with friends, cousins, brothers, uncles and aunts galore it seemed. In the bush, in the sea, beside rivers and creeks and around any natural fresh-water we roamed. In that space each moment was edification: every action or allusion aimed at gathering or hunting.
I didn’t become aware of racism until I started work and even then rarely. That may have been because of where we were raised. Where – if memory serves correct – actions spoke louder than class, skin color or race. Most families knew each other by sight or through acquaintances and, most respected any neighbour be they black, brown, yellow or pale pink. It seemed such differences mattered little as long as one demonstrated decent morals and ethics. For children it was a warm friendly world, the opposite of a big-city child and infinitely away and apart from our extended relations living within Reserves.
Were proof of naivety required, my first visit to a bank in my hometown on the central Queensland coast, to open my very first bank account in 1969, reinforced such claim. My hard working, single-parent mother had ordered me to this task and though extremely nervous I went. In those days it would be a unique child to say no to mother and never to dad: unless one had some type of death wish. More scared of mum’s wrath or disappointment than my own fears, I duly arrived outside the intimidating building and made my abruptly, hot-flushed and reluctant way inside.
I remember peering nervously around at the neat clean, shiny-painted very tall walls, bearing the latest fittings and artificial lighting: glancing surreptitiously at the non- indigenous, well-dressed customers that looked confident and comfortable. My tummy started doing flip-flops, my palms grew sweaty, my face hot. Nek-minute! My trusty feet had whisked me outside and nothing could make them re-enter that
unfamiliar territory. My naivety didn’t end there. On a trip to Mt Isa, onboard a Greyhound bus, a song I hadn’t heard before played on the radio.
“They call the wind Mariah,” it was called, and from the lyrics, I assumed that I had to learn another language for people to understand me and me them in ‘The Isa’. “The rain is Tess, the fire’s Joe and they call the wind Maria,” the song instructed my innocently confused mind.
In 1979, while working as an Aboriginal Health Assistant for the Aboriginal Health Program (AHP), based in Rockhampton (Rocky), central Queensland – I found that being of aboriginal descent carried with it deeply shocking historical and personal implications.
When an Aboriginal Health nursing Sister mentioned that we were on the way to visit the ‘Reserve’ at Woorabinda (Woori), I wrongly assumed we were visiting aboriginal families that lived close to an animal ‘reserve’. Imagine my shock-horror when the non-indigenous Sisters pulled off the road to enlighten my bewildering naivety. When they explained what had happened and where we were about to visit, I abruptly burst into tears. It was embarrassing, although I couldn’t have stopped the tears for love nor money.
The fact that the wonderful ‘fair go’ country I had grown up in, had imprisoned its own people behind barbed-wire enclosures and forcibly stopped them from practicing their culture and language knocked my ingenuous ‘socks’ off. Galvanizing that, a respected elder from Woorabinda explained that my mother’s family frequently visited the Reserve in the horse and buggy days; to visit two of mum’s sisters that had been taken from her family of sixteen and incarcerated there.
As soon as I was able, I rang and queried mum as to why she hadn’t told me any of this. Mum wasn’t one for beating about the bush. “Are you completely stupid boy!” she said. “I had five children to bring up by myself after your father gave in to the booze. Aboriginal children were being taken off their families willy-nilly at the time. I told everyone we were Sri-Lankan on your father’s side and South-Sea Islander on mine. Anyway, I would have thought your uncles or aunts would have told you all this by now!” she said gruffly, and then laughed at my sudden education, lightening the mood between us.
However, I would never again be that naïve youth my school-friends and family had known. Disillusionment lit pathways in my mind that I hadn’t known existed. I vowed I would always stand up for aboriginal Australians and, do any and everything possible to support ‘our’ advancement into the modern Australia that I thought I knew and had been so deeply, quietly proud of.
I leapt to this new path, listening to any and all elder’s stories of life before and after their people were rounded up and forced into these alien spaces: with no regard for ancient traditional boundaries or religious practices. I began to spend lunch hours at the local Library, reading historical accounts of first contact and the violence, which accompanied that. Indignation grew exponentially the more I learned.
One of the major problems stemming from enforced imprisonment was alcohol abuse and the relative issues that drug caused our violently subjugated people. I retained

lived experience with that socially accepted drug through my father, who turned to alcohol after losing a child, while mum turned to Jesus and women’s liberation. Mum taught us lessons that my alcohol-fuelled, often violent father and I never forgot. Dad – because mum knocked the well-known and feared ‘grass-fighter’ down and out with her stove-top clothes iron (the nearest thing to hand), and myself – through her quiet dignity and refusal to take a backward step from bullies. Tyrants of any persuasion or authority were silenced with honesty and dignity, without ever raising a hand in violence: unless lives were at stake.
In line with the AHP’s move into peer-driven education and awareness programs, I was sent – with twenty or so ATSI Health Assistants from across Queensland – to Brisbane’s Community Health Centre of Biala. There, to gain a certificate in Alcohol and drug counselling. In fact, a two year University Social Worker’s degree condensed into three months for AHP staff – so desperate was the perceived need and, so lacking in knowledge and empathy were the relevant Government departments: considering the majority of us had never finished primary, let-alone secondary school. The only positive was the paper that allowed us to work semi-professionally with local medical and health professionals with and for our people in need.
Back in Rocky, the various psychological approaches and artifices learned, proved useless in real-time situations with our honest, woeful abusers. However, the insight into Western drug addiction strategies opened my eyes to the substantial differences between the two societies I grew up in and with. I witnessed the wall between theory and practice, between theoretical thinking and hands on experience: between indigenous and non-indigenous cultures in black and white clarity. We found hard work – in education and awareness, with client and extended family – to far exceed Western-thought, individual-based strategies.
Thus – with several dignified local elders – I threw myself into setting up and running an alcohol and drug ‘in-house’ counselling service. Because of my valued education (I could read, write and do basic math), and my confidence with professional/Public Service whites, I was elected President, Secretary/Treasurer and Senior Counsellor of the Company we set up to work with relevant Government departments. We had an office-come counseling service called “Yumbah House”, and an MoU with the local base hospital to offer clients a stay in one of the State’s detoxification centers in Brisbane, Townsville, sometimes NSW, to kick-start their rehabilitation to society and sobriety.
Yumbah House enjoyed a glowing reputation that inaugural year. It was the first time an identified all aboriginal service had attempted to aid the many sore and sorry abusers in our area. We were respected to the point that we could go anywhere at anytime, with complete immunity to the social upheaval that was the norm; both for the Woori mob and the City Murris from other Reserves. I soon realized, ‘that’ turmoil would be the norm in any community where forty-seven plus Tribes were forced to live together: behind barbed wire in dry semi-desert country with many of the internees being strangers to these sacred lands.
Yet, in supposedly violent, anti-social Woori, I was allowed, even encouraged to set up a 16ml film projector on the bar of the wet-canteen pub, on a Friday evening after work. I showed cartoon type education-awareness films on the affects of alcohol on

the human body, while folk around me drank on regardless and raised cheery voices and glasses to our efforts.
Which is how I found myself on the banks of the Mackenzie River, at a site favoured by local clans for generations of generations. I was with a group of newly ‘dry’ Woori clients on a counselling retreat, where I could encourage detoxed clients and begin guiding them toward employment, to keep the drug-addict’s eternal temptation of idle hands at bay.
I remember being exhausted after that first day of setting up camp. What, with organizing food bedding and the four hour hot dusty drive from Rockhampton to Woori, with no air-con in those days. Then chasing around after the clients at Woori, who’d said they’d come but had forgotten the date and finally, onward to the Mackenzie River: all on thick, red bull-dust dirt roads.
At the site they’d chosen, our clients were happy to sleep on bedrolls and swags on the ground around the campfire. However, being the ‘boss’ as they called me, I thought it apt to have my own shelter – a one-man tent – set up on a small hillock, a little distance away from the group. As I lay my weary head down that evening, little did I suspect that this was to be a night of choices that would change my life, as much as knowledge of the abhorrent Reserves had done. I drifted off to the warm sound of chatter echoing off the river’s still surface…
2: To sleep; perchance to…
…It was the unique whisper of moving sand. I turned toward the growing noise – so unswerving I could guess its aspiration – when in an explosive flurry of sand and sound, it appeared…
My wildest dreams could never have imagined such dignified presence as stood swaying before me in glorious living colour. The Egyptian-Greek manifestation of the mythical Griffin stood transformed into an aboriginal warrior and sand-Goanna. This spirit being, with the head and shoulders of an aboriginal man and the body of a mega-fauna sized Megalania prisca spoke soft and gently. It moved with grace so full of restrained power that my fear collapsed in awe. The words were an ancient language that fit the dreamscape, yet I could understand it.
“The false thing coming will tempt you with fame fortune and flattery, but know this man of dust! Beneath its neatly polished world-wise exterior it is insipid, without substance or passion,” it said, chin-lipping toward the closing dust-trail that un- nerved me so. Then one of its leather-skinned legs, armed with long sharp curved claws reached out to stop in front of my stomach. “There is bad-thing that must come out for you to fulfil your destiny, man of dust,” I heard it say. I flinched, but more words of wisdom assuaged my apprehension and I consented to its gnarly claws within my body.
A wordless sensation later, the claw reappeared gripping a writhing amorphous mass and though I had never felt its influence, I abruptly felt a sense of wellbeing: a rapturous glow of perfect health and, at least half a bodyweight lighter. The Goanna- man lifted the claw up so it could see what it had caught and then it ate that mess, triggering a scream of frustration from the other presence; that was clearly, bluntly

ignored. The being turned away – job done I guessed – and as its long lizard tail swung to follow, it levelled several wavelike sand dunes half my height with miraculous ease.
“Wait! Please!” I called, desperate to talk, to know more. The being paused and turned its head and shoulders toward me, giving me a view of the entire massive body that took my breath and trapped hesitant, graceless emotion in my throat.
“Please? I just – I only um – wished to say ah – thank you!”
The Goanna-man grinned and turned away, then laughed: a hearty chortle that dissipated into that sound of shifting sands, then nothing.
My rejuvenated self felt so airily light, I fancied I could float up into the sky – to fly if I wished! I also sensed the need to face this predator off the ground, using any advantage height and space might give in a running battle. I rose slowly into the clear desert air, and to my utter surprise the hunter rose with me, allowing the first proper view of it. It had taken the form of a man, though in my present exhilarated state, I knew it to be a shape-shifter: one that used its victim’s experiences, memories to allay the innate fears its presence evoked.
It appeared as a pale-skinned, European-type man-of-the-world wearing a beautifully cut suit and matching tie, wearing a trilby hat. It carried an expensive-looking briefcase and hand-carved walking stick. With a confident twirl of the stick and a tip of the hat, it came on jauntily: unable or unwilling to disguise the arrogant core that shone from its eyes and demeanour.
In a flash, understanding of the Goanna-man’s warning dawned. I saw my ancient people’s attention to the sacred spanning centuries of generations. There was no comparison between the shallow world offered and the depth of the Dreamtime and its Laws. I made a choice there and then and flew away as fast as this dreaming allowed.
I heard the cunning thing shout desperately about the gifts, riches, fame and fortune that I was throwing away in an ill-conceived rush of emotion that had, “…nothing, you fool! Nothing to do with real life!” I heard echo across the sands behind me as I raced away through the desert air. What followed was sound reinforcement of my choice being the right one – I was to find – as waking reality and ‘real life’ emerged from the unique revelation…
3: A blessed Murri
I woke in my tiny tent feeling like a brand-new being: a freshly recharged human being spirit; ‘as humans were meant to be’, I thought. I shot out of the tent and ran flat out toward the river, where I leapt into the air and into the water in joyous celebration of the dream and its portent. As I rose from my impulsive baptism, I heard laughter ringing out. My clients were standing on the bank cackling and laughing at my actions and, as soon as I was out, they queried the meaning of my early morning dash and leap.
I explained the dream and how light and refreshed I felt, and an awed hush fell over the group.

“Ere! Look! See what was ‘der, movin’ roun’ your ten’ ‘der boss! Real ‘hearly-part ‘dis mornin’ eh!” I was told, as I was led back to my tent.
Surrounding it were the tracks of a large Goanna that had repeatedly circled my sleeping, dreaming form. I was told I had been blessed.
“’Dat Totem ‘por ‘dis area ‘ere – ‘e is ‘at ole Gwanna-man!” one of the men explained earnestly, to nods and grunts of agreement. The tracks were so fresh we were able to follow them down the hillock to a large tree close to the water. One of the men indicated a spot halfway up the trunk, where a huge sand-Goanna – almost as long as I was tall – yet clung to the tree-trunk…
Sic igitur
It took awhile for that incident to gel, although I understood that something extraordinary had occurred. I felt cleansed. I observed our first people’s values, set against the Western world’s impetuous mêlée to bind time, to possess the tangible, to gain individual fame and fortune: and to dominate.
Sometimes harsh, sometimes joyous, often confusing – life has defended that dreaming experience with an integrity that held me steady. The experience fashioned my life to death and onward, to the circle through which our spirits come and go.
Riches, material possessions, appearance and self-centered superiority are illusory goals, the dream avowed. I have seen nor experienced any single thing to make me doubt that ancient wisdom. Neither do I expect to in what’s left of the times allotted my sacred journey on sacred lands…

Native animal rescue, Vic. Oz

“It’s almost a conservation utopia — but even Mt Rothwell can’t get rid of the rabbits. Their numbers got as low as 12 almost a decade ago, but when the drought broke the population exploded to around 17,000. “For many of those years it was just a dust bowl,” Ms Rypalski said. “Then when the rain came and the vegetation went past our knees the rabbits just exploded.”