World Peace And Legacy Of B. Wongar

tyranny that attempts to erase memory of how to grow and use hemp
and instead tries to demonize it as well as the nations that grow it. read-
ing the hemp destiny writer summarizes true strategy of evil which can
be satisfied only by extermination of those who live in harmony.
In first part of the novel, father and Mother attempt to protect
hemp from Turkish and german usurper authorities which want to
supervise the production of hemp and to suppress peasants who fully
rely on the power of hemp. Here he depicts a true nightmarish farce in
which community life is eradicated in so many ways that Turkish ob-
literation and german destruction interfere with genocide by ustasha.
It is interesting that extraterrestrial beings play a part in historical
events equally as beings of this world. This does not go in recognizable
mannerism of “science fiction reality” but quite innate, in harmony
with mythical reality. In this reality the narrative subject, the Car-
tesian Ego that tells stories and interprets various objects, is completely
dissolved. The subject in myth does not recognize the ego and non-ego
division and it does not divide time into past and future. all time cat-
egories are eternal present and the subject does not separate itself from
the rest of the world, neither reality nor dream. a blind fiddle player
in the first part of novel can`t realize how to make difference between
medieval Turkish and modern german occupation since the outcome
was the same in both ages when Serbs were slaves in their own country.
These divisions in time and space in view of the fiddle Clairvoyant
cannot brake the hemp nor divide the truth on various “conditions”,
“circumstances” and “historical ages”.
The writer places second part of the novel in australia trying to
fully merge what was separated before then. Hemp drama is also in
the act here as an attempt to govern its creative power in other circum-
stances in the prison in the middle of the australian desert. under the
watchful eye of the prison guards, The Mother was forced to till the
prison yard and to force hemp to grow over the night, to throw it out of
its natural rhythm so to eradicate it easily. The final solution had been
prepared in australia and later applied in Europe. The higher aryan
race concept is just an echo of the very same concept of the higher
white race and aboriginal subhuman.
Therefore, in the novel there is one more character, in addition to
hemp, that links two deceptively separated ages and even more decep-
tively separated spaces. That is Dr. Kurt Waldheim, an officer of the
german SS units in Second World War in the first part of the novel,
and in second part, the Secretary general of un after the War. There-
fore it is sensible to conclude that the first part of the novel takes place
in the first half of the last century and the second part in the second
half of the last century. This should be taken conditionally because
Wongar plays with time and space which doesn’t mean much to him,
same as to aborigines whose life is ruled by the perpetual return to
the same.
Waldheim’s appearance in two spaces and times is filled with the
immense horror of the realization that war never ends. The evok-
ing evil of war restores, and like a ghost puts on various uniforms to
pursue those who survived last war. The reader can almost physically
feel the evil, realize its constant nature despite of different shapes it
takes to always and with equally immense desire to hurt, humiliate,
oppress and destroy life. If we ask what evil is per se, we would actually
find that it is all that is not life or that is posted out of life.
This is why Raki sharpens the sense for evil very well. In the novel,
where dead and alive participate equally; Wongar with full conscious-
ness depicts a chain of evil by which people are tied through space
and time. He watched the evil puzzle eye to eye in both Serbia and
australia, so he successfully connected its various demonstrations in
one global evil that had thrown the people out of their dream world
and landed them to the field of modernization to march in tact with
progress embedded in the evolution theory.
Through such type of narration reader can sense an advancement
of the essential way out of the problem of evil. at first place it means to
abandon conquering Cartesian subject who is supposed to learn about
the world but during this cognitive process it perceives life from per-
spective of a dead body. a concept of Descartes’ Ego, who assumes
the existence reasoning itself, is embedded in the eager necessity to
colonize the others as irrevocable articulation of European egoism.
Wongar allowed us to attend his dissection course of this colonizing
subject who almost eliminated aboriginal non-subjective altruistic
culture, in another words reduced about six hundred native languages
to almost one. It is only one ego left, my own ego; only one language,
my own language; only one culture, my own culture; only one religion,
my own religion which of course has no room left for other and others.
While writing this novel Wongar obviously bore in mind some-
thing else other than his career. after he opened theme of nuclear test-
ing in australia, he became also the first novelist who broth into the
prose a theme of Dr. Waldheim. He explores this character as a symbol
of universal evil in disguise of various human and humanitarian roles.
Waldheim certainly did not become a chair person of the global institu-
tion on his own so this makes it clear why Wongar`s novels were con-
fiscated, exhibitions banned, and friends of Waldheim from the world
of literature assaulted him that his identity was false that he could
not speak as an aborigine. The message states that in fact, not only
Wongar, but none can speak as an aborigine, the least of all aborig-
ines themselves, whose voice had been restrained long ago. although
Wongar is read, universities hesitate to include his work into any syl-
labus: they do not want to interpret him because the evil is so bare in
his opus that is no single leaf left to cover it anymore.
Wongar in fact dreamt a large dream of Serbian culture in aus-
tralian nightmare. That dream is about freedom and only writers like
Wongar place into agenda the question of freedom again today. Smil-
ing illusion of progress, selfish and superficial, is not able to move fur-
ther than cultus postumum (“end of history”) because this concept is
not planned enough to determine its mission and vision other than
idolatry to itself. The real problem means that exhausting pace of mod-
ernization has brought everything to complete obsolescence. first of
all, the man alone is anachronous because the modernization pres-
sure becomes unbearable for his anthropological capacity. not only
aboriginal languages and natural diversity vanish in their country, but
the whole world is in the game of perish.
While the modernization ideologists still invite us to hound with-
out breath the wheel that moves forward, the man deprives himself
of vital qualities. The time-saving machines produce the situation in
which no one has time anymore. Intelligent machines make possible
for someone to grasp something scarcely, mass media (mediators) that
direct relations hardly exist… The products are out of date even before
they appear, personal relations are out of date because the family is sac-
rificed to permanently growing desires, state is out of date because of
unrestrained selfishness of corporations. White colonizers were up to
punish whole world while punishing aborigines. In one word, we alone
create relations as a burden we are not able to bear and that is the in-
tegral secret of the modernization achievement. Serbs and aborigines’
destiny is in front of us to grasp, it is completely uncovered in Won-
gar’s novel. an old scholastic question – Can god create a stone which
he cannot lift? – so far has found its final anthropological answer – god
cannot, but man can. This has been a main Wongar’s legacy – don’t let
man make a stone which he cannot lift. It is a true ground of World Peace.

Edited by Nikol Markovi & Anastassia Pronsky-Stojanovic