I once lived for a year in a town on the
edge of the Suez Canal, close to the apocryphal site where Moses
threw back the waters of the Red Sea so as to lead his people
out of enslavement under Pharaoh. Just across the narrow waters
of the canal lay Sinai, the forbidding wilderness of the forty
years wandering. The Old Testament books of Exodus and Ezekiel
are heavy with recurrent invocations against polluting oneself
by false worship and transgressions against the Mosaic
Decalogue. Only by strict observance of the Law shall the people
of Israel be delivered from trial and punishment into the
Promised Land.
The ‘Holy Land’ today appears less and
less able to offer a safe homeland for any of its residents.
Sacred land cannot miraculously deliver refuge as long as shared
histories and common needs are not acknowledged by all parties.
‘…you cannot have security without good
neighbours and we have good neighbours now. We don’t want to see
this destroyed’.
In the 1940s Critchley Parker Junior, a
wealthy eccentric with an abiding passion for the development of
the Tasmanian frontier, proposed a fanciful scheme for a major
re-settlement of Jewish refugees in the wild country around Port
Davey. A deluded romantic bent on fulfilling his own
neo-biblical prophesies of a ‘New Jerusalem’, Parker disregarded
the advice and aspirations of his colleagues, and perished, as
the result of his own obsessive failings, in the heart of the
Tasmanian wilderness. However well-intentioned, Parker’s plans
to create a safe homeland for his Jewish refugees, devoid of
conservationist values and more suited to a script from a
reality TV survivor program, were doomed, as indeed contemporary
Jewish attempts to peacefully settle the Holy Land appear to be.
‘Unpromised Land’ reflects on the links between these two tragic
narratives.
Thanks to Qug McKendrick King, Lesley
Savage, Karina Menkhorst and Helen Collins
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