“Take me for a walk in your country, so I can understand why you call me that name, Peasant.”
Community is a complex concept—which concept isn’t?—but if it exists as a thing, and not just as a term used for political or economic advantage, it must have boundaries: it is both inclusive and exclusive. That the world is complete is a common way of looking at things.
Out here, and in here, I use the term ‘country’, borrowed, without permission but with profound respect, from its usage by the warriors and wanderers (as I perceive them) of Australian Indigenous culture, to signify a reality without boundaries, impervious to political and economic definition.
Peasants are they who belong to a community by virtue of their acquiescence in a political and economic system, but who, by the nature of their work, their intimate knowledge of the seasons of hot and cold, the transient and anonymous life-cycles of their animals, and the motions of the sky, stand at the boundary of community, where ‘who are all in this together?’ is as idle and meaningless a question as ‘who owns this country?’ So a peasant does not ask questions.
Country is no more nor less than territory’s transcendence of its map. Who among us lives harmoniously without maps? We are all peasants, and particularly when we celebrate the dead at Halloween, when Spring is bursting into Summer, and we should be celebrating Beltane, garlanded with flowers. Does the Queensland election portend Summer or Winter? Trick or treat, indeed!
“So I am possibly at a time of enlightenment?”
Maybe. Unless our heads are in the sand, or we are called, or it rains. Or a stranger comes.