THE AGE
Our noble savages, by Germaine Greer
 
BY GUY RUNDLE
Saturday 8 July 2000

Journalists are still scurrying around the country trying to find all or
any of the
Aboriginal people who may or may not have met Germaine Greer at a
variety of
airports on her visits here. 

As with most Greer stories, fact and myth are inextricably intertwined.
She appears to
have been met at Sydney airport by one group, but maybe not the right
one. Was she
met by people from the La Perouse mob - whose domain includes Sydney
airport - or
the Eora people, whose traditional lands cover Sydney proper? Was she
met at
Melbourne at all?

It's a classic Greer intervention, honorable in intent, chaotic in
practice, somehow
turning the whole debate back on her behavior rather than the issue at
hand. From
telling The Big Issue that the homeless were welcome to come and stay at
her
farmhouse (most who took up the offer were undercover journalists), to
getting her
gear off for London's Daily Telegraph to make a point about lingerie
(don't ask), she
specialises in a sort of political performance art that apparently we
can't get enough of.

When the subject matter is lingerie or shopping, it doesn't matter much.
But the way
in which indigenous politics is presented to the world is too important
to be done in
such an ad hoc manner. Greer is right to keep up the pressure on the
international
stage, but the way she does it creates as many problems as it solves.

Greer's argument - aired endlessly through the British media and beyond
- is that
Australia's Aboriginal people are more spiritual than their white
counterparts, have a
deeper connection to nature. While this is undoubtedly true of
Aboriginal cultures,
Greer repeatedly crosses a line to suggest that this is some essential
quality of
Aboriginal human beings. It's noble savage stuff and it's principal
result is to gloss over
the complex nature of indigenous politics, and to crowd out the more
concrete political
points Greer herself makes.

It's particularly counter-productive in Europe, where ignorance of
indigenous Australia
is almost total. The mental picture most Europeans have of indigenous
Australia is of
a people living a traditional lifestyle. They know all the statistics on
Aboriginal health,
but are amazed to find there are Aborigines living in cities and towns.
They have
heard about the stolen generations, but not about ATSIC or land
councils, or that
indigenous people run cattle stations and negotiate with mining
companies.

On streetcorners from Galway to Warsaw you can find Spanish crusties
playing
didjeridoos for spare change, and smart city cafes are full of anguished
Teutonics
reading Marlo Morgan's Mutant Message Down Under. Nothing will convince
them
that it is a fraudulent New-Age fiction, or that corroboree instruments
are not heard at
their best when accompanying broken-English renditions of Imagine.

Aboriginality has been co-opted into primitive chic, as African and
native American
cultures become too familiar and known in their complexity to be
available for such
misconstruction. For Europeans, Aborigines are the last of the
innocents, and they
need them as a guarantor against the spiritual emptiness of life in the
new EU
superstate.

Greer's maverick interventions feed these misconceptions, and hinder the
process of
convincing the world that indigenous politics is a political struggle by
communities
which have many dimensions and internal differences, who live in both
the modern
and traditional worlds. 

Greer's undefined status within the British media - one day she's a
distinguished
intellectual, the next she's a batty party turn - means her deeply felt
pronouncements
on the matter end up as little more than fuel for the tabloid fire. 

Maybe, on balance, her comments do more good than harm. Maybe she has
the
active support, or at least the silent consent, of indigenous community
leaders. But
there are better points to make, and smarter ways to do it.

Guy Rundle is a co-editor of Arena Magazine. E-mail:
[EMAIL PROTECTED]

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