ABORIGINES SHORT STORY Two: COOL BURN

ABORIGINES SHORT STORY Two:

COOL BURN

South Africa has been on Coronavirus Lockdown for nearly four months, during this process I have accepted my Aboriginal heritage, my new spirit follows the Aboriginal from West Africa across the Atlantic, eventually reaching our destination, the Aboriginal of Australia.

Some Australians are the first Settlers, who are showing signs of an expression of having a conscience. My spirit guide instructs me to look for the ‘killing fields’, all I can find is the conversations taking place around the ‘Killing Times’, as researchers collate memories and history from both Settlers and Aborigines, typically of the white settler, some honesty is expressed, but the truth remains hidden.

Then, I find the following comment, which directs me to the acknowledgement that the Aborigine had created grasslands, by burning the forestland over the centuries, this leads to the principle of Cool Burn, and the evidence that the Aboriginal, were farmers, in the real sense .      

This restriction proved ineffective too as graziers openly flaunted these restrictions and ran their sheep and cattle deeper and deeper into the interior, ironically in some situations onto grasslands the Aboriginals had created over the centuries by burning forestland.

Cool Burn
Col Burn

Research papers, typically would go though great detail, as the Settlers attempt to hide the truth, the massacres of the Aborigines are admitted to, the numbers never, the reasons always blame the Aborigine. Many Settler Families take years before they release a little bit of what they know about how their families were involved in the massacres, no-one talks about how their families secured their wealth.

In this latest move towards releasing the guilt conscience, almost no Aborigine voice is heard, if interaction takes place, they will extend their love and thanks, they will never express any antipathy towards the perpetrators of the evil, they fear repercussions, maybe death.

In South Africa, no antipathy is expressed by the Aboriginal, fears of repercussions is the continued exclusion from the formal economy, if antipathy does not exist, no reparation is possible, is what I have written about for years, today, I understand the Aboriginal reluctance, I question whether I am doing the right thing, by trying to generate antipathy.

I was cultivated to see the African, mainly as uncivilised, inferior, use descriptions in the diminutive, the boy, the girl, never as an adult, never as a human. While the language is biased, while hidden in the cultivated mind, is the intention of the language used, the concept that the Black, the Aborigines are inferior, antipathy is impossible.        

Hidden in all legislation, in all western academic writings, the text, is the ‘white’ bias thinking, that no matter how much ‘talking’ is being done between black and white,the use of the, English language, the bias that the nouns, the adjectives, the adverbs, tell different stories to different people, then I discovered, that the Aborigines used Cool Burn to manage their land, and suddenly, not only do I see the atrocities by the Settler through different eyes, this allows be to see superiority in the Aboriginal, superiority that I was only able to see, in the West African, the Mali, Mansa Musa, Timbuktu, legends.              

Cool Burn:

The Aboriginal farmed with what God had given them, the flora and fauna, throughout the centuries, they saved the flora and fauna, for the flora and fauna.

For as long as the human managed the flora and fauna, in the interests of the flora and fauna, the human’s food chain would be ensured, and the ecosystem would have looked like Australia when the Settlers arrived.

The Aborigine, would employ Cool Burn, when wind and weather conditions were favourable, a cool burn that allowed animals, including beetles and ant colonies time to escape. Young trees survived, the burnt grass kept its shape, and the grass seeds remained intact for regrowth.    

The Aboriginal people consider the trees’ canopy “sacred”, so a Cool Burn preserves the canopy of trees to achieve the following;

Protection and provision. The canopy provides shade, fruit flowers and seeds. It allows animals to come back quickly.

 

Refuge from the fire. When there’s a Cool Burn, insects and other small animals crawl up the tree to safety.

 

Preservation of the tree cycle. With a Cool Burn, the canopy remains intact the, tree does not miss its cyclic renewal, and preserves the tree cycle

 

Trigger for germination. The smoke from a cool burn goes through the canopy and triggers off a reaction for seeds up there to germinate.

 

During a Cool Burn, bush turkeys hunt for bugs and insects at the fire line while hawks scour it for small animals.

 

Animals know how to protect themselves from the Cool Burn: ants and snakes go deep down into their nests and burrows, kangaroos find safe spots on rocky outcrops.

 

New grass grows only weeks after a Cool Burn, it holds the soil together and provides a source of food for wombats, wallabies and native birds.

 

Wallaby, birds and other animals bathe in the cool ash to cleanse themselves of lice.

Sacred Grounds:

The Aboriginal people, live a lifestyle embodied in humanity, where God is supreme, where God is in all of us, including the flora and fauna. Within a family or clan structure, the most senior, the elder, is the God, my father would be respected as God, Unkulunkulu, when his father is present, his father is respected as the senior God, Unkulunkulu-Unkulunkulu.       

For this reason, family grave sites are sacred, and visited during cultural celebrations, community leaders grave sites, would be sacred to the entire community.

These cultural grave sites that the Aboriginal celebrates as sacred, whether in South Africa, Australia, or the Americas, the Settler found great difficulty in understanding, the Aboriginal’s anger, at our lack of respect for their sacred grounds, yet the entire Christian world, reacts to Turkey, moving Hagia Sophia from a status of Museum, visited by millions every year, to a Mosque status, which will still allow the millions to pay their respects.

Reparation:

Two months back, I had a reparation plan for the Australian Aborigine, a financial package that the world has never been presented with, the package would have moved the entire Aboriginal into the top 20% wealth bracket.

No reparation package paid to ‘black’ communities who have been severely prejudiced, has restored the Aboriginal, to the level where the Aboriginal descendants, will ever live the sustainable lifestyle, unless the perpetrators of the evil, acknowledge the evil, step one towards giving value to any financial reparation package.

While the systemic bias, that allowed the evil to remove the opportunities from people defined as non-white in 1681, while we allow the systemic bias mindsets, that allowed the economic segregation to continue through to today, no amount of money will restore the dignity and opportunity, that will bring reparation, if the present created social stratification, is not reversed.

Add your log to the fire, if it is placed in the right position, it will be a Cool Burn, you will be able to share the heat of your log, do not be afraid that your log will burn hot, it took our Aboriginal ancestors centuries to achieve the necessary skills.

Cedric de la Harpe

ABORIGINE QUALIFICATION Aborigines Short Story One

ABORIGINE QUALIFICATION Aborigines Short Story One introduces you to the authors heritage, how many of us whites may ‘qualify’?

Over the years I have promoted that the African lives a lifestyle embodied in humanity, controlled by the belief that God is supreme, and God is in everyone, religion defines what is right/wrong, as an example, the ten commandments cultivates our conscience, our moral sense of right and wrong, our conscious.

Once I understood this humanity lifestyle of the African, I briefly considered myself as an African, when this happens, I find the concept of who an African is difficult to understand, therefore I lose direction.

Many, many years ago, portions of our African Aboriginal populations migrated from their lands in Africa, moving through Asia, and eventually settling in Australia, some 40,000 years ago. The European only invade Australia in 1787, some 300 years into the Colonisation of the New World, where the Natives they find are labelled ‘Indians’, and in Africa, one of the labels allocated to our indigenous population is Native, in Australia the Native inhabitants, are immeaditely labelled as the ‘Aborigines’.

This new understanding excites me, when a Coloniser invades another country, and they find a community, that are obviously the permanent occupants, the ‘original inhabitants’, and the invader identifies them Aborigines, all Colonised countries will find this label inspiring, as Aboriginals representing the same team, we unite, we represent far more than the ‘white’ Settler/Coloniser could ever feel, no longer will be talk from the inferiority cage that we were condemned to in 1681, no longer will we need to beg the ‘white’ Settler/Coloniser, to consider that our lives matter, before they kill us.

This manuscript, takes me into the realms of the Aboriginal people, the original people, and I am able to identify as an aborigine, and the relationships during the early days of Colonisation, allows me to claim Aborigine status through my great-grandmother, and encourage others, to give serious consideration to where they belong.             

Some four years back, I Google Frank John Henry de la Harpe, my father’s name, he died long before Google was born, so to my surprise, I find a link on the internet, his and my mom’s marriage registry details, located in the 1820 English Settler’s website, de la Harpe has French origins, so I never expected my heritage to be part of the English Settlers’, particularly after I have become of the opinion that the English Coloniser, stole everything from the blacks.

I study the heritage of the de la Harpe families, they are all farmers in the Eastern Cape, except for grandfather John, when he marries grandmother Rose, he is a wagon driver.

Aborigine Qualification Aborigines Short Story ne
de la Harpe Heritage

Grandfather John was born in 1885, and hidden in our heritage, is the sexual relationships that took place between young settler white boys, and young female servant / slaves, whether rape or voluntary, often resulting in the birth of children. It was not uncommon for the couples to have great affection for one another, or, the young lady just complied in order to keep, not only her employment, or the home, the shack on the property, where she was living.

If the child, born out of this relationship, was too dark, the child was added to the servant / slave contingent, if he was of fair enough skin, he was allowed to participate in the white families life, not entirely a son, or daughter, more a preferred slave, who was taught to ride, to shoot, and given the preferred jobs to do on the farm, and thus the position of wagon driver.

This settler, white boy to old white man, relationships with the Aboriginal/slave woman, took place in South Africa, the New World Americas. Australia, and many other Colonies in the world, many of the off-spring, if too dark, were condemned to poverty black communities, those of us, who skins were light enough to pass as white, automatically qualified for the level three social peer group.

None, of the de la Harpe family trees in the Eastern Cape, they are all inter-linked, records John de la Harpe on their family tree, his father, my great-grandfather, was probably one of the de la Harpe farmers, who was aged about 16 to 20 in 1885, and would have married, a few years later, I can only speculate.

Grandfather John’s heritage, was almost kept a secret from us children, my mother always claiming to know our family origins, but never producing the information.

I have known this information for four years, yet found it difficult, to openly claim African origins, then as this manuscript covers the Aboriginals in the America’s, and particularly Australia, where the Aborigines massacre is slowly been uncovered, I start to link the original inhabitants of Australia, to the original inhabitants of South Africa, and this opens the door for me to be selected to proudly play, for the ‘Aboriginal Team’. 

Our Ancestors call on the world, to follow the Aborigines Short Stories, we will find many clues, clues that slowly remove the amnesia, cultivated by the Coloniser, bringing answers to questions, we have never been brave enough to ask.

About the manuscript:

 

Aborigines Short Stories about the Manuscript

Aborigines Short Stories About the Manuscript:

Aborigines Short Stories is Responsible Travel
Aborigines Short Stories is Responsible Travel

For years I have been an activist against systemic racism, whether the Government Administration, the Tourism Industry, the Sporting Bodies, they all ignore the fact that I allege systemic racism, after all, the ANC had freed the Black, the ANC are the State ruling party, and therefore, systemic racism is not possible.

I have been locked down, against my best wishes, I have been writing non-stop, the manuscript has moved into the world unified by fear and the systemic racism protests, this unity opened my eyes to the fact that no country, can honestly talk a race issue internally, we need to look at our colonised countries heritage, my South African brothers and sisters, will only be able to see our systemic racism heritage, when the picture painted, includes the USA – Slaves, American Indians, Australian Aboriginal People, the Zimbabwe Ndebele, the South African Mfengu.

The prime evil of the world is Economic Segregation, in 1681 ‘white privilege’ and ‘black inferiority’ is cultivated, this product is so powerful, that selected blacks, when moved into the white peer-group, find great difficulty to see anything wrong with the social and economic stratification, thanks to our sporting elite, now driving the BLM protest, this manuscript will challenge many, more importantly, this manuscript will anger many, if we do not feel the challenge and experience the anger, while reading the Aborigines Short Stories, this New Novel World, will remain a very fragile world.

Cedric

Aborigines Short Stories about the author

  • Aborigines Short Stories about the author, who talks Systemic Racism, who is the author,  is he an Aborigine?
Aborigines Short Stories about the author
Cedric, author, responsible travel activist .

About the Author

The Author does not rely on any of his cultivated ‘white’ historical archive material, as his African spirit has directed him to look at our heritage through the eyes of a ‘African’ leader.

He was born in 1947, lived through Apartheid, was never anti-apartheid,  is still racist, a racist in recovery, having integrated in to Township and Native Village communities for nine years in 2013, he can’t believe, that the South African Government, is spending many millions on commemorating the 1913 Native Land Act, and decides to research who we were before 1913, and how we got from 1913 to where we were today?

For three months he Google searches, can find no different history to the history that he was cultivate to accept, the black people loved their native territory, the black people preferred to be migrant workers.

In the middle of the night, his African spirit visits with him, Baboon, the spirit resembles an orangutang, orangish, very hairy, deep set eyes, African, with a very clear voice;

“Cedric, you must continue your research, but start looking at everything through the eyes of an African leader.”     

He gets out of bed, opens his computer files, and what was hard work, becomes a pleasure, Chief Hintsa of the amaGcaleka, Chief Hintsa is murdered by the English on May 12, 1835, his first source of information, and from that minute, everything that his mind registers, is from the indigenous prospective, he then discovers the emancipation of the Mfengu tribe, their select tribe, the weapon that allows the English Coloniser into Southern Africa.

This discovery means nothing to the South African, but when we look at Australia, the South Africans will understand. 

It only takes a few weeks, and he makes his ‘research findings’ on the 1913 Native Land Act,

“If it was not for what the English Coloniser did, the indigenous black population, would represent the wealth of South Africa today, Townships would not exist, black poverty would not exist.”   

Off these findings, he makes the following statement, and asks the question;

“I equate the damage that we did, with the holocaust, and ask the question; Is it equal to, is it lesser than, of is it greater than” 

In his opinion, that damage done to the South African indigenous population is ‘greater than’?

For six years, he continues to make this statement and ask the question, within the South African population, the ‘white’ is silent, within the elite black communities, they are silent, protecting the Master, he would accuse.

The author was first introduced to the human in July 2004, when him and his wife Nettie, first visit Soweto, ten years into the South African New Democracy, they visit for two nights, alone, no guiding, against every ‘advices’ they received.

They leave the suburbs in great fear, ten hours later Nettie, who was a smoker back in 2004 and needed to exit onto the street to smoke, after her third smoke, at 19:30 on that cold winter’s evening, makes a comment, that has changed their lives.

“Cedric, I feel safer on these streets, than I do on the streets of Melville.”    

From that day, they have been accepted in every corner of the Country, through Taste of Africa, they introduce their International Visitors, to the magic of Africa, walking the streets of the Townships and Rural Villages, throughout the Country.

Over the years, as he got closer to the African culture, he would ask black people that he interact with, how it was possible that they did not hate him, a white South African, who had oppressed them. No matter where he was in the Country, he would get the same answer;

“Cedric, an African has no animosity towards any human.”

He considered them to be lying, how was this possible?

In the ‘African culture’, people live a lifestyle embodied in humanity, sharing, Ubuntu, linked to their ancient religious belief that God is supreme, and that God is in everyone. If a person fails to behave within these two attitude patterns, the particular person has his status as human removed, in their assessment, a corrupt politician will be labeled as ‘he is not human’, often you will hear the defaulting person been referred to as inja, dog.

Culturally the African separates those who’s lifestyle is not embodied in Ubuntu, is not sharing,  those who do not have ubuntu, to those who are not human.

Off this logic, he understand that the African who lives the lifestyle embodied in humanity, linked to Godliness, when they first see me, or any white, any Indian, any Chinese, any black, they first see him embodied in the same lifestyle as themselves, which they would describe as human, and they will treat him as a brother, a father, a son, the stranger will be accorded that status, until the stranger does something, that removes him from the status of brother, of human.

Cedric’s philosophy, when he differentiates the ‘white’ from the poverty groups, is that as a Capitalist, the system Cultivates, you as follows:

“I will protect myself, I will protect my wife and family, I will protect my property and assets.” 

Hidden by this typical white attitude, is what takes place through the above protection process;-

“While I protect myself, my family, my assets, I protect my Corporate line manager, his manager, the Corporate Executive, the Investor/Shareholder, and in turn, the Latipac”.

It is our attitude towards protecting our spaces, our streets in the suburbs, that makes us feel uncomfortable when walking the streets of the Townships and Native Villages, we expect the black to have our same space attitude, and therefore feel uncomfortable on their streets. This discomfort should be avoided.

For fifteen years, Cedric could not understand the magic powers that his God, had given him and his wife, the ability to integrate safely into every township, to integrate safely into every Native village, never experiencing any discomfort, he would ask myself why God had selected them?

Then, when his mindset understands the African concept of Human, for the first time he realises, that what happened to him and Nettie, that July 2004 winter’s night in Soweto, and he often repeats his realisation:

“I for the first time, recognise that the black is human.”