John Howard's servility is making Australia the new 51st state

Howard's willingness to support the US is even greater than Tony Blair's.

In June this year, 26,000 US and Australian troops will take part in bombarding the ancient fragile landscape of Australia. They will storm the Great Barrier Reef, gun down "terrorists" and fire laser-guided missiles at some of the most pristine wilderness on earth. Stealth, B-1 and B-52 bombers (the latter alone each carry 30 tonnes of bombs) will finish the job, along with a naval onslaught. Underwater depth charges will explode where endangered species of turtle breed. Nuclear submarines will discharge their high-level sonar, which destroy the hearing of seals and other marine mammals.

Run via satellite from Australia and Hawaii, Operation Talisman Sabre 2007 is warfare by remote control, designed for "pre-emptive" attacks on other countries. Australians know little about this. The Australian parliament has not debated it; the media is not interested. The result of a secret treaty signed by John Howard's government with the Bush administration in 2004, it includes the establishment of a vast, new military base in Western Australia, which will bring the total of known US bases around the world to 738. No matter the setback in Iraq, the US military empire and its ambitions are growing.

Australia is important because of a remarkable degree of servility that Howard has taken beyond even that of Tony Blair. Once described in the Sydney Bulletin as Bush's "deputy sheriff", Howard did not demur when Bush, on hearing this, promoted him to "sheriff for south-east Asia". With Washington's approval, he has sent Australian troops and federal police to intervene in the Pacific island nations; in 2006, he effected "regime change" in East Timor, whose prime minister, Mari Alkatiri, had the nerve to demand a proper share of his country's oil and gas resources. Indonesia's repression in West Papua, where American mining interests are described as "a great prize", is endorsed by Howard.

This sub-imperial role has a history. When the six Australian states federated as a nation in 1901, "a Commonwealth . . . independent and proud", said the headlines, the Australian colonists made clear that independence was the last thing they wanted. They wanted Mother England to be more protective of her most distant colony which, they pleaded, was threatened by a host of demons, not least the "Asiatic hordes" who would fall down on them as if by the force of gravity. "The whole performance," wrote the historian Manning Clark, "stank in the nostrils. Australians had once again grovelled before the English. There were Fatman politicians who hungered for a foreign title just as their wives hungered after a smile of recognition from the Governor-General's wife, who was said to be a most accomplished snubber."

Australia's modern political class has the same hunger for the recognition of great power. In the 1950s, prime minister Robert Menzies allowed Britain to explode nuclear bombs in Australia, sending clouds of radioactive material across populated areas. Australians were told only the good news of being chosen for this privilege. An RAF officer was threatened with prosecution after he revealed that 400 to 500 Aborigines were in the target zones. "Occasionally we would bring them in for decontamination," he said. "Other times, we just shooed them off like rabbits." Blindness and unexplained deaths followed. After 17 years in power, Menzies was knighted by the Queen and made Lord Warden of the Cinque Ports.

An undeclared maxim of Australian politics is that prime ministers become "statesmen" only when they serve imperial interests. (Honourable exceptions have been dealt with by smear and subversion). In the 1960s, Menzies connived to be "asked" to send Australian troops to fight for the Americans in Vietnam. Red China was coming, he said. Howard is more extreme; in his decade of power, he has eroded the very basis of Australia's social democratic institutions and cast his country as the model of a Washington-style democracy, where the only popular participation is that of voting every few years for two "opposing" parties which share almost identical economic, foreign and "cultural" policies.

For "cultural", read race, which has always been important in creating an insidious state of fear and compliance. In 2001, Howard was re-elected after manipulating the "children overboard affair", in which his senior advisers claimed that Afghan refugees had callously thrown their children into the sea in order to be rescued by an Australian naval vessel. They produced photographs that were proven false, but only after Howard had touched every xenophobic nerve in the white electorate and was duly re-elected. The two officials who brought the "crisis" to its fraudulent fever pitch were promoted after one of them admitted that the deception had "helped" the prime minister. In a more scandalous case, Howard claimed his defence department had been unaware of another leaking, stricken boat filled with Iraqi and Afghan refugees heading for Australia until after it had sunk. An admiral later revealed this, too, was false; 353 people were allowed to drown, including 146 children.

Above all, it is the control of dissent that has changed Australia. Rupert Murdoch's influence has been critical, far more so than in Britain. Whenever Howard or one of his more oafish ministers want to bend an institution or smear an opponent, they carry out the task in alliance with a pack of rabid mostly Murdoch commentators. As Stuart MacIntyre describes in a new book, Silencing Dissent, the Melbourne Herald-Sun columnist, Andrew Bolt, conducted a campaign of ridicule against the independent Australian Research Council which, he claimed, had fallen into the hands of a "a club of scratch-my-back-leftists" whose work was "hostile to our culture, history and institutions", as well as "peek-in-your-pants researchers fixated on gender and race". The then minister of education, Brendan Nelson, vetoed one project grant after another without explanation.

The National Museum of Australia, the national child benefits centre, Aboriginal policy bodies and other independent institutions have been subjected to similar intimidation. A friend who holds a senior university post told me: "You dare not speak out. You dare not oppose the government or 'the big end of town' [corporate Australia]."

As embarrassing corporate crime rises, the treasurer, Peter Costello, has blithely announced a ban on moral or ethical boycotts of certain products. There was no debate; the media was simply told. One of Costello's senior advisers, David Gazard, recently distinguished an American-run seminar in Melbourne, organised by the Public Relations Institute of Australia, at which those paying A$595 were taught the tricks of conflating activism with "terrorism" and "security threat". Suggestions included: "Call them suicide bombers . . . make them all look like terrorists . . . tree-hugging, dope-smoking, bloody university graduate, anti-progress . . ." They were advised on how to set up bogus community groups and falsify statistics.

Schoolteachers who do not fly the flag or music concert organisers who discourage the attendance of racist thugs wrapped in the flag are at risk of a dose of Murdoch poison. Equally, if you reveal the shame of Australia's vassal role you are deemed "anti-Australian" and, without irony, "anti-American". Few Australians are aware that Murdoch, who dominates the press, abandoned his own Australian citizenship so that he could set up the Fox TV network in the US. The University of Sydney is to open a United States Study Centre, backed by Murdoch after he complained about the inability of Australians to appreciate the benefits of the bloodbath in Iraq.

Stifling dissent

Having recently spoken at overflowing public meetings in Brisbane, Sydney and Melbourne, I am left in no doubt that many are deeply worried that freedoms in their sunny idyll are slipping away. They were given a vivid reminder of this the other day when Vice President Dick Cheney came to Sydney to "thank" Howard for his support. The New South Wales state government rushed through a law that allowed Cheney's 70 secret service guards to carry live weapons. With the police, they took over the centre of Sydney and closed the Harbour Bridge and much of the historic Rocks area. Seventeen-vehicle motorcades swept theatrically here and there, as if Howard was boasting to Cheney: "Look at my control over this society; look at my compliant country." And yet his guest and mentor is a man who, having refused to fight in Vietnam, has brought back torture and lied incessantly about Iraq, who has made millions in stock options as his Halliburton company profits from the carnage and who has vetoed peace with Iran.

Almost every speech he gives includes a threat. By any measure of international law, Cheney is a major war criminal, yet it was left to a small, brave group of protesters to uphold the Aussie myth of principled rebellion and stand up to the police. The Labor Party leader, Kevin Rudd, the embodiment of compliance, called them "violent ferals"; one of the protesters was 70 years old. The next day, the headline in the Sydney Morning Herald read: "Terrorists have ambitions of empire, says Cheney." The irony was exquisite, if lost.

John Pilger's bestselling history of Australia, "A Secret Country", is available through http://www.johnpilger.com

John Pilger, renowned investigative journalist and documentary film-maker, is one of only two to have twice won British journalism's top award; his documentaries have won academy awards in both the UK and the US. In a New Statesman survey of the 50 heroes of our time, Pilger came fourth behind Aung San Suu Kyi and Nelson Mandela. "John Pilger," wrote Harold Pinter, "unearths, with steely attention facts, the filthy truth. I salute him."

This article first appeared in the 05 March 2007 issue of the New Statesman, The great generational robbery

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When heritage becomes hate: why my home town of Charlottesville needs to address its complex past

After an invasion of white supremacists, we need to see what our history means today.

Watching a tragedy happening in slow motion, without any way to stop it - that’s how it has felt to be from Charlottesville, Virginia in the summer of 2017. A city that used to always get voted “happiest town in the USA” when I was growing up was the target this weekend of an ugly white supremacist movement whose roots spread far from the city.

It was a huge surprise when we won the lottery of Nazi flags, with our stupid old statues that have become icons of international fascism, with a park named after a distantly forgotten old man becoming a site of struggle for an attempted racist coup of the United States. Our first reaction is: they aren´t from here. Our second: make them go away. Our third: a realisation we need to examine the way that our own ways of life, which we thought so harmless, have inspired such horrible feelings in strangers.

Maybe for my African-American classmates at high school the statue of Confederate general Robert E Lee, and the park when it was still named after him rather than Emancipation Park, always meant violence. Pulling the statue down says no more about the historical Lee than tearing down Lenin in '89 says about socialism. We've been invaded by people pretending to protect us from invasion, and the symbols of our past will never matter as much as living people do.

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The invaders picked our town, probably, because Virginia was a confederate state, and was in fact where the southern gentry used to live. Lee exemplified this tradition. He was son of Lighthorse Harry Lee, a hero of the revolutionary war and governor of Virginia, and is a descendant of one of “Virginia’s first families,” the aristocratic Englishmen who emigrated to Virginia when it was a British colony. He is part of Charlottesville's heritage, and perhaps not even all that shameful a part. He opposed the secession of the confederacy, supported the reconstruction after the war, including giving rights to recently freed slaves. Not exactly woke, but for a confederate general, not as bad as some.

We were taught at Venable Elementary School that he fought only reluctantly, to defend his land, not slavery. In the version we learned, one would imagine Lee being very opposed to people from the Midwest coming to Virginia in cars with Ohio license plates to murder Virginians. Many non-racist Virginians, including quite a few friends, respect Lee deeply - the same is true in towns like New Orleans where other Lee statues are being taken down. Yet if once we could fool ourselves into thinking that the statue didn't represent hatred and racial hierarchies, we can't anymore. The discussion of local history has turned into one of national identity. The statue should be gone by Christmas. 

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The real hero of Charlottesville is the town’s founder, Thomas Jefferson, who was among the most enigmatic of the founding fathers, idealistic and hypocritical - a real American, in other words. His idea of the gentleman farmer is also part of our heritage. It was an alternative to Hamiltonian industrial capitalism, but lost out in the tustle to shape American history. Much like English contemporaries such as William Cobbett, Jefferson believed in a rural ideal, reading poetry by morning, farming by afternoon, playing the harpsichord by night. His thought is also present in our beautiful "academical village" of the University of Virginia which he also founded. It is one of UNESCO’s few world heritage sites in the United States, so I guess it is part fo the globe's heritage as well, and it is also where the white supremacists stomped around with their tiki torches.

It’s time for us to stop being romantic about Jefferson, too. The statue in our minds needs to come down. We can recognize the great parts of his work, of his thought, in Charlottesville today, but we can also recognise that he allowed himself to use violence to dominate others, that he owned slaves and raped them. And we can recognise that equivalent scenarios continue to play out today, and will continue to play out until we are willing to face the truth.

There can be no more excuses. It’s not about Jefferson, or Lee, after all. We use monuments, statues, heroes, to inspire ourselves. In the end, the “truth” about Jefferson or Lee is a matter of trivia and history. Today, for every white male in America, we need to deconstruct the parts of our identity built on the graves of others. It’s not easy.

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Jefferson's gentleman farmer was the forerunner of the people who populate the gentrified Charlottesville that exists today of expensive coffee-shops and celebrity-filled suburbs. This romantic idea, much like the lifestyles of the American and English elite today, seems to engender a lot of resentment from those who can only watch helplessly, and are often gentrified out. It’s not only immigrants or, in the United States, African-Americans, who are denied access to America's Williamsburgs and Charlottesvilles, London's Shoreditches and Oxfords. In Charlottesville, descendants of white sharecroppers and black slaves alike are unable to afford $15 glasses of local Virginia wine.

The paradox implicit in Jefferson’s beautiful idea is that in the end, it’s impossible to sustain this chilled-out and happy lifestyle without the labor being done by others, be they slaves, sharecroppers, or factory workers in China. If America is in trouble now, the conflict comes precisely from the fact that our universalist ideas of freedom, equality, and liberty correspond to an economy that is anything but universal. We actually did it, keep doing it, and unless we can use these ridiculous men dancing through our streets iin Halloween costumes as a funhouse mirror to make us see ourselves as we are, we’ll probably keep doing it.

I resent Jefferson for his hypocrisy, because in truth, I would love it if America looked more like Charlottesville than the industrialized and nasty-looking Interstate 95 highway that leads up the East Coast, the aftermath of Hamiltonian industrial-revolution factory America. The New Jersey towns, the gas stations, what we contemptuously call “McMansions,” suburban Northern Virginia... none of it is really authentic enough. Parallel to the rich and ugly suburbs, are poor and ugly towns, the sort of places with unemployment and discounts on cereal that tastes like sugary trash in the supermarket.

The residents of these towns don’t hate the residents of more gentrified towns for our organic granola, they hate the world for the structures of oppression that they can’t escape, even as an international class, an educated class, a well-meaning class, escapes without even needing to. We coexisted in the same place but not the same set of opportunities, and we glided on to new and bigger worlds of possibility, ones denied to those of different class backgrounds, regardless of their ethnicity.

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Some of my African-American classmates at Charlottesville High School were likely descendants of Jefferson’s slaves, coming from poorer neighbourhoods and housing projects and taking "standard" level classes, with honors and AP classes for students whose parents worked in the University (very liberal, of course), a genteel place where every year, some kid wears blackface or a Nazi outfit to a party - as a joke, of course. While my classmates in AP and Honors classes got help from our teachers in applying to Ivy League schools, the general level classes saw black and white students who shared poorer backgrounds acting out to get attention from harried teachers. This was public school, but Charlottesville’s many excellent private schools, of course, didn’t even have the general level students at all.

Despite some southerners such as Lee supporting the post-war “reconstruction,” white resistance to racial equality led to a Jim Crow system that wasn’t much better than slavery, and an American South which dozed in sweaty decline while the rest of the country industrialised and modernized. From 1865 to 1965, not much happened in the South. True, there were intellectual movements like the Agrarians, whose 1920s manifesto “I’ll Take My Stand” I found one high school afternoon in the local bookstore, we had our Faulkners, our occasional geniuses. But as a society, it was stagnant. 

It was only when the civil rights movement began that the south began to actually rise again. UVa went from being a minor regional school to being a world-class one. Charlottesville went from being a mediocre gentleman’s club to a place that people of all backgrounds could make lives for themselves in the public service. And we, the public, gained so much - that’s why my family chose to live there.

I remember as a child strolling the beautiful downtown mall to go to dinner al fresco with my parents, my father pointed out a man in a turban; it was Satyendra Huja, a Sikh professor at the university who had planned the downtown mall, and made a useless street into one of the nicest places to congregate in town. In 2012, Huja became the mayor. I guess the former mayor of Charlottesville who single-handedly made Charlottesville one of the most charming towns in the country often gets told to “go home,” as if that's somewhere else.

Martin Luther King Jr.’s birthday is a national holiday in the United States, but in Virginia it used to be “Lee/King/Jackson” day, with two confederate officers added in just as a reminder. That’s not really our heritage, and as students, we were grateful for the day but always laughed at how immature it was that the powers that be needed to block out Dr. King’s achievements so much.

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Charlottesville is a southern town true to and even obsessed with our heritage - a place filled with museums, historians, bookstores - which wants to dissect that heritage to remove the parts of our forefathers (and mothers) lives that we can’t accept, like a sandwich that you open up, take the pickles out of, and then keep on eating. We love our heritage in Virginia. We read about it, celebrate it, live it every day. But heritage isn’t a static thing, fixed in time, and the walls between myth and history are thin. In fact, perhaps knowing about your heritage is the ultimate form of privilege. I doubt that either the descendants of slaves I went to high school  with, or the “redneck” (so-called because they got sunburned by working in the fields - “redneck” is a class slur) descendants of the illiterate sharecroppers of rural Maryland, do. 

What happened this weekend to Charlottesville could happen to any town as long as we those who are deprived of their history and who don’t feel at home in their hometown. But the Charlottesville I remember, and the one it is now, proves that you can go from war and conflict and institutionalised racism to one where people of all races and identities can coexist, for the most part, peacefully and happily. We can, if we try, honor Jefferson for his achievements without forgetting the slaves his beautiful buildings were built by. A “Memorial to Enslaved Laborers” is being built on the campus he founded.

For the first time, every one of my old friends is thinking about racism, white privilege, the origins of violence, and what we can do about it. We can honor Jefferson and General Lee’s memory best by trying to learn from their mistakes. Maybe, if it seems like we are able to solve these problems, I’ll have a child myself. I hope she goes to Venable Elementary School, and I’ll take her to Emancipation Park afterwards.

This article first appeared in the 05 March 2007 issue of the New Statesman, The great generational robbery