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White Australian Philosophy

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Words 1766
Pages 8
Ind
I
genous s o vere I gnty and the Be
I
ng of the o ccup
I
er
Toula Nicolacopoulos
George Vassilacopoulos
Manifesto for a White
Australian Philosophy of Origins
INDIGENOUS SOVEREIGNTY AND
THE BEING OF THE OCCUPIER
The Call for a Manifesto
13
philosophically. This is possible only in so far as Indigenous sovereign being already embraces the white Australian with a power that one cannot hope to resist without at the same time shattering one’s ontological foundations. In the pres
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ent context to allow oneself to be embraced by that which, as a matter of fact, already embraces one is to liberate one
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self from the concealment of one’s being as the bearer of the world of the occupier. This then is the challenge that
Indigenous
…show more content…
Here ‘philosophy’ refers to those concepts that spring from the conditions determining one’s history and instituted being and which in turn give conceptual shape to those conditions and thereby render them an object of en
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gagement for political consciousness. So, for example, the nationhood of a nation always relates to philosophical en
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counters with history, that is, encounters involving the fun
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damentals of a people’s being as an historical agent inter
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ested in its ontological and ethical integrity, in its freedom and responsibility. It is in this sense that philosophy offers an account of origins, a genealogy of where one comes from.
Moreover, it performs the role, to some degree, of educator of the nation in so far as it engages in the practice of (re)situ
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ating the self-understandings of the collective present with
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in the context of collective origins.
The absence of a self-consciously white Australian phi
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losophy is implied by the fact that we have yet to formulate an answer to the question ‘where do you come from?’ that the uncompromising presence of Indigenous sovereign be
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ing poses to us. It is this question that commands white
Australians to respond by situating ourselves
…show more content…
But anyone who would take seriously the claim that white Australia is in urgent need of a new way of reflect
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ing upon its own origins must initially confront an appar
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ent rebuttal. One might object that, at least in more recent decades, historians have been addressing precisely this question of Australia’s national origins. Is it not the case that the great volumes academic historians have produced now supply the answers that serve to inform the collective conscience of the white nation? Just as historical research practices had previously been crucial for perpetuating a kind of collective amnesia, the latter half of the twenti
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eth century saw a reflective turn in the way we perceive ourselves, and this has given rise to historical research that is the driving force behind clearly cathartic aspira
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tions.
10
According to the ‘evidence’ that white

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