In 1957, three Aboriginal men travelled north across the twentieth parallel, to the north-east of Port Hedland in Western Australia, to encourage Aboriginal workers on Wallal Downs Station to leave their employment. After several days of discussion, the men left Wallal with 17 people, including most of the workers. In returning south, they breached Section 10 of the state's Native Welfare legislation which made it illegal for Aboriginal people to cross from north to south of the twentieth parallel. Although this action placed those involved in conflict with the authorities, Aboriginal men and women travelled back and forth across the line during the following months in repeated breaches of the legislation. This article argues that these activities were an example of activism carried out to challenge restrictive legislation in an effort to achieve equal rights for Aboriginal people.
{"title":"'Battlin' for their rights': Aboriginal activism and the leper line","authors":"A. Scrimgeour","doi":"10.22459/AH.36.2013.03","DOIUrl":"https://doi.org/10.22459/AH.36.2013.03","url":null,"abstract":"In 1957, three Aboriginal men travelled north across the twentieth parallel, to the north-east of Port Hedland in Western Australia, to encourage Aboriginal workers on Wallal Downs Station to leave their employment. After several days of discussion, the men left Wallal with 17 people, including most of the workers. In returning south, they breached Section 10 of the state's Native Welfare legislation which made it illegal for Aboriginal people to cross from north to south of the twentieth parallel. Although this action placed those involved in conflict with the authorities, Aboriginal men and women travelled back and forth across the line during the following months in repeated breaches of the legislation. This article argues that these activities were an example of activism carried out to challenge restrictive legislation in an effort to achieve equal rights for Aboriginal people.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"47 1","pages":"43"},"PeriodicalIF":0.1,"publicationDate":"2013-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"72517851","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Nearly 40 years ago an important historical project was launched at The Australian National University (ANU). It came to be called Aboriginal history. It was the name of both a periodical and a historiographical movement. In this article I seek to provide a comprehensive account of the founding of the former and to trace something of the formation of the latter.
{"title":"The founding of 'Aboriginal History' and the forming of Aboriginal history","authors":"Bain Attwood","doi":"10.22459/AH.36.2013.06","DOIUrl":"https://doi.org/10.22459/AH.36.2013.06","url":null,"abstract":"Nearly 40 years ago an important historical project was launched at The Australian National University (ANU). It came to be called Aboriginal history. It was the name of both a periodical and a historiographical movement. In this article I seek to provide a comprehensive account of the founding of the former and to trace something of the formation of the latter.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"32 1","pages":"119-171"},"PeriodicalIF":0.1,"publicationDate":"2013-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"74054486","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Surprisingly little has been published about the early Filipinos in northern Australia and their relationships with local Indigenous people, compared with their Japanese, Indonesian and even Chinese contemporaries. Despite their origins in the 19th-century marine industries, each community manifests different characteristics, composition and historical trajectories. Examining the similarities and differences among them sheds light on early Australian history and the role played by government policy and powerful individuals in regions far from centres of power and poorly served by communications. The early Filipinos of Broome and Darwin were in general more socially and legally constrained and hence relatively less prosperous than the Filipinos of Torres Strait. Most of the latter lived on Thursday Island, the regional commercial centre, while others established majority Filipino communities on adjacent Horn Island (from 1889) and Hammond Island (from 1929). The subject of this article, however, is the small group who chose to live for an extended period on the outer (more remote) islands with their Torres Strait Islander wives and children and were thus doubly exiled - both from their homeland and the Filipino communities of Thursday and Horn Islands. It also examines the link between ancestral identity and land, arguably the topic of most interest to their descendants, and demonstrates the tenuousness of land claims made by contemporary Torres Strait Islanders of Filipino descent on the sole basis of orally-transmitted accounts of land acquisition.
{"title":"A double exile: Filipino settlers in the outer Torres Strait islands, 1870s-1940s","authors":"A. Shnukal","doi":"10.22459/AH.35.2011.08","DOIUrl":"https://doi.org/10.22459/AH.35.2011.08","url":null,"abstract":"Surprisingly little has been published about the early Filipinos in northern Australia and their relationships with local Indigenous people, compared with their Japanese, Indonesian and even Chinese contemporaries. Despite their origins in the 19th-century marine industries, each community manifests different characteristics, composition and historical trajectories. Examining the similarities and differences among them sheds light on early Australian history and the role played by government policy and powerful individuals in regions far from centres of power and poorly served by communications. The early Filipinos of Broome and Darwin were in general more socially and legally constrained and hence relatively less prosperous than the Filipinos of Torres Strait. Most of the latter lived on Thursday Island, the regional commercial centre, while others established majority Filipino communities on adjacent Horn Island (from 1889) and Hammond Island (from 1929). The subject of this article, however, is the small group who chose to live for an extended period on the outer (more remote) islands with their Torres Strait Islander wives and children and were thus doubly exiled - both from their homeland and the Filipino communities of Thursday and Horn Islands. It also examines the link between ancestral identity and land, arguably the topic of most interest to their descendants, and demonstrates the tenuousness of land claims made by contemporary Torres Strait Islanders of Filipino descent on the sole basis of orally-transmitted accounts of land acquisition.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"72 1","pages":"161"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80437241","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 1819 a group of Aboriginal men from the Nepean River and the Blue Mountains came to Sydney, where they met some of the Frenchmen from the corvette Uranie. The French visitors were on a voyage of scientific discovery, and had planned a journey across the Blue Mountains. Most likely the Aboriginal men had agreed to act as their guides. Artist Alphonse Pellion sketched them at their camp on the edge of Sydney, and his drawings show that they were all wearing jackets or coats. Tara and Peroa, from the Nepean River, were not wearing trousers. Neither, probably, were the others - the engravings made from Pellion's sketches show them only from the waist up, and the Frenchmen noted with some shock that this was the usual manner of dress for the Aboriginal men in Sydney.
{"title":"Red coat, blue jacket, black skin: Aboriginal men and clothing in early New South Wales","authors":"G. Karskens","doi":"10.22459/AH.35.2011.01","DOIUrl":"https://doi.org/10.22459/AH.35.2011.01","url":null,"abstract":"In 1819 a group of Aboriginal men from the Nepean River and the Blue Mountains came to Sydney, where they met some of the Frenchmen from the corvette Uranie. The French visitors were on a voyage of scientific discovery, and had planned a journey across the Blue Mountains. Most likely the Aboriginal men had agreed to act as their guides. Artist Alphonse Pellion sketched them at their camp on the edge of Sydney, and his drawings show that they were all wearing jackets or coats. Tara and Peroa, from the Nepean River, were not wearing trousers. Neither, probably, were the others - the engravings made from Pellion's sketches show them only from the waist up, and the Frenchmen noted with some shock that this was the usual manner of dress for the Aboriginal men in Sydney.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"15 1","pages":"1"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"75385488","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This story of Indigenous Australian-Indonesian intermarriage is one that sheds light on the changes to citizenship entitlement in Australia and the struggles of Aboriginal, Torres Strait Islander and Asian peoples to lead their lives free from government intervention. Indonesian-Australian contacts remain relatively unknown in Australian history. Early Macassan relations with the peoples of Northern Australia, brought to light by Campbell Macknight, stands out in Australian history as a significant first contact with Asia. More recently Regina Ganter has continued the Macassan story into the twentieth century exploring encounters with northern communities across Australia. But the story of wartime disruption faced by the families of Indonesian men and Aboriginal and Torres Strait Islander women and their long wait for citizenship rights has yet to be told.
{"title":"Indigenous Australian-Indonesian intermarriage: Negotiating citizenship rights in twentieth-century Australia","authors":"Julia T. Martínez","doi":"10.22459/AH.35.2011.09","DOIUrl":"https://doi.org/10.22459/AH.35.2011.09","url":null,"abstract":"This story of Indigenous Australian-Indonesian intermarriage is one that sheds light on the changes to citizenship entitlement in Australia and the struggles of Aboriginal, Torres Strait Islander and Asian peoples to lead their lives free from government intervention. Indonesian-Australian contacts remain relatively unknown in Australian history. Early Macassan relations with the peoples of Northern Australia, brought to light by Campbell Macknight, stands out in Australian history as a significant first contact with Asia. More recently Regina Ganter has continued the Macassan story into the twentieth century exploring encounters with northern communities across Australia. But the story of wartime disruption faced by the families of Indonesian men and Aboriginal and Torres Strait Islander women and their long wait for citizenship rights has yet to be told.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"97 1","pages":"179"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76034902","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In September 1921, two permits to employ Aborigines were forwarded to the Western Australian Chief Protector of Aborigines, AO Neville. The permits allowed Miss Yuanho Quan Sing of Derby in north-western Western Australia to engage the services of two individuals: 'Bobbydol' and 'Roebourne Annie'. The permits had been authorised by the Resident Magistrate and local Protector of Aborigines, William Hodge. 'Miss Quan Sing was told ... you could not grant her a permit to employ [A]boriginals', explained the covering note, 'but not withstanding this and the cancellation of her permit last year, she persists in her endeavour to obtain the privilege of employing natives'. Neville immediately directed Hodge to cancel the permits, telling him, 'Quan Sing and his family have made numerous efforts from time to time to employ natives, all of which have been frustrated'.
1921年9月，两份雇佣土著人的许可证被转交给西澳大利亚土著人的首席保护者AO Neville。这张许可证允许来自西澳大利亚西北部德比市的袁ho Quan Sing小姐雇佣两个人:“Bobbydol”和“Roebourne Annie”。这些许可证是由当地的地方法官和土著居民保护者威廉·霍奇批准的。“全声小姐被告知……你不能给她雇佣[a]土著人的许可证，”封面解释道，“但尽管如此，加上去年她的许可证被取消了，她还是坚持努力获得雇佣土著人的特权。”内维尔立即指示霍奇取消许可证，告诉他:“全星和他的家人曾多次努力雇用当地人，但都失败了。”
{"title":"'The privilege of employing natives': The Quan Sing affair and Chinese-aboriginal employment in Western Australia, 1889-1934","authors":"Victoria K. Haskins","doi":"10.22459/AH.35.2011.07","DOIUrl":"https://doi.org/10.22459/AH.35.2011.07","url":null,"abstract":"In September 1921, two permits to employ Aborigines were forwarded to the Western Australian Chief Protector of Aborigines, AO Neville. The permits allowed Miss Yuanho Quan Sing of Derby in north-western Western Australia to engage the services of two individuals: 'Bobbydol' and 'Roebourne Annie'. The permits had been authorised by the Resident Magistrate and local Protector of Aborigines, William Hodge. 'Miss Quan Sing was told ... you could not grant her a permit to employ [A]boriginals', explained the covering note, 'but not withstanding this and the cancellation of her permit last year, she persists in her endeavour to obtain the privilege of employing natives'. Neville immediately directed Hodge to cancel the permits, telling him, 'Quan Sing and his family have made numerous efforts from time to time to employ natives, all of which have been frustrated'.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"1 1","pages":"145"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"76189935","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
On 8 May 1968, in the red desert of Western Australia's Pilbara region, workers on the Mt Newman railway construction project, contracted to Morrison-Knudsen- Mannix-Oman (MKMO), broke the world record in track laying. In one day they laid, spiked, and anchored 4.35 miles (about 7 kilometres) of track, breaking the previous record of 2.88 miles (4.6 kilometres) set in the United States in 1962. The Hedland Times reported that this historic event was due to 'the talents of [MKMO's] engineers in developing new machines and techniques with the best skills of its rail laying crew'. Most significantly, the article pointed out that this crew was 'largely composed of Thursday Islanders'.
{"title":"Making history: Torres strait islander railway workers and the 1968 Mt Newman track-laying record","authors":"L. Lui-Chivizhe","doi":"10.22459/AH.35.2011.02","DOIUrl":"https://doi.org/10.22459/AH.35.2011.02","url":null,"abstract":"On 8 May 1968, in the red desert of Western Australia's Pilbara region, workers on the Mt Newman railway construction project, contracted to Morrison-Knudsen- Mannix-Oman (MKMO), broke the world record in track laying. In one day they laid, spiked, and anchored 4.35 miles (about 7 kilometres) of track, breaking the previous record of 2.88 miles (4.6 kilometres) set in the United States in 1962. The Hedland Times reported that this historic event was due to 'the talents of [MKMO's] engineers in developing new machines and techniques with the best skills of its rail laying crew'. Most significantly, the article pointed out that this crew was 'largely composed of Thursday Islanders'.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"46 1","pages":"37"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"91210426","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
When Matthew Flinders and Robert Brown met the trepanging fleet from Makassar off north-eastern Arnhem Land in 1803 and interviewed Pobassoo, its 'old Commander', they asked a very well-informed question; according to Brown, 'They [that is, the trepangers] denied having any of their celebrated Poison wch they call Ippo, on board'. Given the long and complicated history of the European understanding of this poison, it is not clear how Flinders and Brown picked up the common association of 'ippo', or more usually in Malay 'upas', with Makassar. The significance of the question in this discussion, however, is that it demonstrates how these British observers of the trepang industry in northern Australia were able to place the trepangers within a known context. Neither Flinders nor Brown had ever visited Makassar - or would in the future, but they knew this detail about the world of South Sulawesi and the Indonesian archipelago more generally. It is a useful point from which to begin a survey of the changing attitudes of those who saw this industry in action, before turning to the outlook of those who have studied it subsequently.
{"title":"The view from Marege': Australian knowledge of Makassar and the impact of the trepang industry across two centuries","authors":"C. C. Macknight","doi":"10.22459/AH.35.2011.06","DOIUrl":"https://doi.org/10.22459/AH.35.2011.06","url":null,"abstract":"When Matthew Flinders and Robert Brown met the trepanging fleet from Makassar off north-eastern Arnhem Land in 1803 and interviewed Pobassoo, its 'old Commander', they asked a very well-informed question; according to Brown, 'They [that is, the trepangers] denied having any of their celebrated Poison wch they call Ippo, on board'. Given the long and complicated history of the European understanding of this poison, it is not clear how Flinders and Brown picked up the common association of 'ippo', or more usually in Malay 'upas', with Makassar. The significance of the question in this discussion, however, is that it demonstrates how these British observers of the trepang industry in northern Australia were able to place the trepangers within a known context. Neither Flinders nor Brown had ever visited Makassar - or would in the future, but they knew this detail about the world of South Sulawesi and the Indonesian archipelago more generally. It is a useful point from which to begin a survey of the changing attitudes of those who saw this industry in action, before turning to the outlook of those who have studied it subsequently.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"80 1","pages":"121"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"80399277","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In 2005 the so-called 'Aboriginal History wars' moved from Tasmania to a new convincing ground in Victoria. Michael Connor contested the historiography behind an alleged Aboriginal massacre at a site known as the 'Convincing Ground', at Allestree, on the coast some ten kilometres north of Portland. The site came to public attention in January 2005 when Aboriginal Cultural Heritage Officers halted bulldozing and development work that had begun as part of a proposed coastal residential development. It subsequently became the subject of a Federal Court Native Title case and a Victorian Civil Administrative Tribunal hearing. The dispute with the residential developer was settled in February 2007 when it was agreed that an area of land that encompasses the Convincing Ground would be set aside as a reservation.
{"title":"The convincing ground aboriginal massacre at Portland bay, Victoria: Fact or fiction?","authors":"I. Clark","doi":"10.22459/AH.35.2011.04","DOIUrl":"https://doi.org/10.22459/AH.35.2011.04","url":null,"abstract":"In 2005 the so-called 'Aboriginal History wars' moved from Tasmania to a new convincing ground in Victoria. Michael Connor contested the historiography behind an alleged Aboriginal massacre at a site known as the 'Convincing Ground', at Allestree, on the coast some ten kilometres north of Portland. The site came to public attention in January 2005 when Aboriginal Cultural Heritage Officers halted bulldozing and development work that had begun as part of a proposed coastal residential development. It subsequently became the subject of a Federal Court Native Title case and a Victorian Civil Administrative Tribunal hearing. The dispute with the residential developer was settled in February 2007 when it was agreed that an area of land that encompasses the Convincing Ground would be set aside as a reservation.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"131 1","pages":"79"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"86360850","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Lance-Corporal David Cook is an Aboriginal man of mixed descent born in Ebor in the New England region of New South Wales on 16 May 1945. This is the borderland of the Djungutti and Gumbaynggirr peoples, but Dave Cook does not self-identify with any particular Aboriginal mob. Around the time of Dave's tenth birthday, he and his four siblings were removed from their parents. Dave was placed in Kinchela Boys Home for three years before being fostered out with three of his sisters. At the age of 17 Dave enlisted in the Army; he served two tours of duty in Vietnam before being discharged in 1968. Though a successful soldier liked by his peers, Dave's life spiralled downhill in the 1970s. Cycles of violence, imprisonment, and racism threatened to turn him into another Aboriginal statistic until he got his life back on track through reconnecting with his siblings.
{"title":"The stolen veteran: Institutionalisation, military service, and the stolen generations","authors":"N. Riseman","doi":"10.22459/AH.35.2011.03","DOIUrl":"https://doi.org/10.22459/AH.35.2011.03","url":null,"abstract":"Lance-Corporal David Cook is an Aboriginal man of mixed descent born in Ebor in the New England region of New South Wales on 16 May 1945. This is the borderland of the Djungutti and Gumbaynggirr peoples, but Dave Cook does not self-identify with any particular Aboriginal mob. Around the time of Dave's tenth birthday, he and his four siblings were removed from their parents. Dave was placed in Kinchela Boys Home for three years before being fostered out with three of his sisters. At the age of 17 Dave enlisted in the Army; he served two tours of duty in Vietnam before being discharged in 1968. Though a successful soldier liked by his peers, Dave's life spiralled downhill in the 1970s. Cycles of violence, imprisonment, and racism threatened to turn him into another Aboriginal statistic until he got his life back on track through reconnecting with his siblings.","PeriodicalId":42397,"journal":{"name":"Aboriginal History","volume":"64 2 1","pages":"57"},"PeriodicalIF":0.1,"publicationDate":"2011-11-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"87744695","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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