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PDF The Original Australians Story of The Aboriginal People 2Nd Edition Josephine Flood Ebook Full Chapter
PDF The Original Australians Story of The Aboriginal People 2Nd Edition Josephine Flood Ebook Full Chapter
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This edition published in 2019
First published in 2006
All rights reserved. No part of this book may be reproduced or transmitted in any
form or by any means, electronic or mechanical, including photocopying, recording
or by any information storage and retrieval system, without prior permission in
writing from the publisher. The Australian Copyright Act 1968 (the Act) allows a
maximum of one chapter or 10 per cent of this book, whichever is the greater, to
be photocopied by any educational institution for its educational purposes
provided that the educational institution (or body that administers it) has given a
remuneration notice to the Copyright Agency (Australia) under the Act.
Preface
Notes on terminology
1 EXPLORATION
European discovery of Australia
2 COLONISATION
Early Sydney
3 CONFRONTATION
Early Tasmania and Victoria
4 DEPOPULATION
A century of struggle (1820s–1920s)
5 TRADITION
Indigenous life at first contact
6 ORIGINS
The last 65,000 years
7 ASSIMILATION
A time of trouble (1930s–1970s)
8 RESURGENCE
The story continues
EXPLORATION
European discovery of Australia
This is the most arid and barren region that could be found anywhere on the
earth. The inhabitants, too, are the most wretched and poorest creatures that I
have ever seen … as there are no large trees anywhere on this coast, they have
no boats or canoes … These men are … of tall stature and very lean to look at
… they are quite black and stark naked, some of them having their faces
painted red and others white, with feathers stuck through the lower part of the
nose … with twisted nets round their heads.6
Dampier
In January 1688, Englishman William Dampier, a literate buccaneer,
spent two months in King Sound near Derby in the Kimberley
(northwestern Australia) with his shipmates, repairing their beached
trading ship, the Cygnet. Dampier, an acute observer, kept detailed
notes preserved in waterproof bamboo cylinders sealed with wax.
His vivid account was both successful and influential. In 1699,
Dampier commanded a British naval expedition to explore the region
further in the Roebuck. He voyaged along the western coast from
Shark Bay to Roebuck Bay just south of Broome and produced
another book.
Dampier paints a grim picture of the arid northwest and its naked
people:
The inhabitants of this country are the miserablest people in the world. The
Hodmadods [Hottentots of Africa] … for wealth are gentlemen to these. They
have no houses, or skin garments, sheep, poultry, fruits of the earth … They are
tall, straight-bodied and thin, with small, long limbs. They have great heads,
round foreheads and great brows. Their eyelids are always half closed, to keep
the flies out of their eyes … They have great bottle noses, pretty full lips and
wide mouths. The two fore-teeth of their upper-jaw are wanting in all of them,
men and women, old and young … Nor have they any beards … Their hair is
black, short and curled like that of the Negroes, and not long and lank like the
common Indians. The colour of their skins … is coal-black like that of the
Negroes of Guinea. They have no sort of clothes but a piece of the rind of a
tree, tied like a girdle about their waists, and a handful of long grass, or three
or four small green boughs full of leaves thrust under their girdle, to cover their
nakedness … They had such bad eyes, that they could not see us till we came
close to them.8
This is important evidence that pre-contact Australia was no
paradise. Eye ailments were especially prevalent among desert
Aborigines, and trachoma, a contagious inflammation of the eyelids,
is still a chronic disease, often leading to blindness. Indeed, in the
Western Desert language, the words for ‘old’ and ‘blind’ are
interchangeable. This is also the first mention of Australian bush
flies. Dampier complained that ‘no fanning will keep them from
coming to one’s face; and without the assistance of both hands to
keep them off, they will creep into one’s nostrils and mouth too’.
(This is clear evidence that flies have always existed in Australia,
long before the arrival of cows, sheep and pigs with the early white
settlers, who have sometimes been blamed for their introduction.)
Lack of the two front teeth indicates tooth avulsion, a widespread
initiation ritual in Australia. More puzzling is the mention of men’s
lack of beards, for in the Kimberley and elsewhere older men usually
sported beards, although sometimes they shaved them with a sharp
shell or stone ‘knife’. The people’s main food was fish, caught in
stone fish traps. Similar traps are still used by Bardi people as the
most efficient way of harvesting fish. Dampier also remarked on
other key aspects of Aboriginal life—small-scale societies, close
communal living and the habit of sharing all procured food:
They have no houses but lie in the open air without any covering … they live in
companies of twenty or thirty men, women and children together. Their only
food is a small sort of fish, which they get by making wares [weirs or traps] of
stone across little coves … Every tide brings in the small fish … at low-water
they seek cockles, mussels and periwinkles. There are very few of these
shellfish … At their places of abode … the old people … and tender infants await
their return; and what providence has bestowed on them they presently broil
on the coals and eat it in common … Whether they get little or much, every one
has his part … When they have eaten, they lie down till the next low-water, and
then all who are able march out, be it night or day, rain or shine … They must
attend the wares or else they must fast.9
possess nothing which is of value … and have … only a stone which is ground
and made to serve as a hatchet. They have no habitations, either houses or
huts; and feed on fish which they catch with harpoons of wood, and also by
means of nets, putting out to sea in small canoes, made of the bark of trees …
Some of them had marks on their body, apparently cut or carved … Their diet
seems to consist of fish, and a few roots and vegetables … No one was able to
understand their language.11
The crew of Jean Etienne Gonzal’s ship Rijder in 1756 have the
dubious distinction of being the first Europeans to introduce alcohol
into Australia. The liquor was arrack, a strong spirit made from
fermented palm juices, which Cape York Aborigines reportedly
enjoyed and made ‘merry and even struck up a kind of a chant’.12
Despite their genuine interest in the region, the Dutch neither
claimed nor settled it.
The Macassans
Dugout sailing canoes were first introduced to tropical Australia by
Macassans—Indonesian fishermen, who made lengthy annual visits
but never settled on Australian soil. From around 1720, trade
through the Dutch port of Makassar in Sulawesi included increasing
quantities of trepang (bêchedemer or sea cucumber), which was
sold to China.13 In Australia’s shallow tropical waters these worm-
like, cucumber-sized animals were abundant, a food that neither
Europeans nor Aborigines ate but one which was prized by the
Chinese as a delicacy and aphrodisiac. Indonesian beds had been
exhausted by 1720, and so the exploitation of Australian trepang
began. The trepang were caught by Macassan fishermen along 1100
km (700 miles) of Australian coast from the Kimberley to the eastern
Gulf of Carpentaria. The trepang-bearing western coast they called
Kayu Jawa and that to the east Marege (pronounced Ma-rey-geh).
The Macassans called themselves, and were known to Aborigines as,
Mangkasara—Makasar people from the southwest corner of
Sulawesi. They had a long and proud history and had been officially
Muslim since the early seventeenth century. Their voyages to
Australia were carefully regulated with formal contracts and sailing
passes.14 The Macassans used praus—wooden sailing ships that had
rectangular sails raised on a demountable tripod-mast and were
guided with two rudders hanging from a beam across the stern.
Similar praus carried goods and people throughout the Malay
Archipelago.
Tropical Australia’s climate is monsoonal, with a wet season from
December to February and a dry season from June to September.
When the monsoon winds began to blow from the northwest in
November or December, praus sailed the 2000 km (1250 miles) from
Makassar to Australia. The ships left carrying weapons but no
cargoes and, after five months of fishing, headed north again, laden
with dried trepang, beeswax and tortoiseshell, when the winds blew
from the southeast in late April to May.
Macassan camps are identifiable from shards of red pottery, green
glass from square-necked gin bottles, bronze coins and tall, feathery,
imported tamarind trees. Camps were located on easily defended
islands or promontories and were furnished with stone fireplaces,
huge metal boiling-down cauldrons, smoke-houses and wells for
drinking-water. Some of these items appear in Aboriginal rock
paintings.
In February 1803, while circumnavigating Australia, Matthew
Flinders came across eleven Macassan praus off Arnhem Land. With
his Malay cook translating, Flinders talked with Pobasso, the
commander, who told him there were 60 praus in their fleet, crewed
by over a thousand men.15 He described how ‘they get the trepang
in from 3 to 8 fathoms water [5–14 m, 18–48 ft]; and where it is
abundant, a man will bring up eight or ten at a time.’ They were also
caught by net or spear. Trepang were first cured by boiling. They
were then gutted, cooked again (with mangrove-bark to give flavour
and colour), dried in the sun, and smoked. After this, they would
keep almost indefinitely. The end-product, according to naturalist
Alfred Wallace, resembled ‘sausages which have been rolled in mud
and then thrown up the chimney’.16
Relations between Macassans and local Aborigines varied; Dutch
records testify to hostility and some Macassan deaths at Aboriginal
hands, and Pobasso himself had been speared in the knee and
issued strong warnings ‘to beware of the natives’. Yet at times
relations were friendly and there was cohabitation (one prau captain
fathered nine children by three Aboriginal women). Some Aboriginal
men even travelled overseas by prau and by 1876 seventeen were
living in Makassar.
Arnhem Landers adopted hundreds of Makasar words, including
their name for white people—‘balanda’, derived from ‘Hollander’, as
the Dutch were known in the East Indies. They acquired new songs,
ceremonies and art forms, including wooden sculpture, ‘Van Dyke’-
style goatee beards, long pipes for smoking imported tobacco and
small dugout sailing canoes, which the Macassans kept on deck and
used for trawling for trepang. Macassans called these ‘lepa-lepa’,
which became ‘lippa-lippa’ in Arnhem Land. Aborigines obtained
them through exchange or by salvage from the many praus wrecked
on the coast, but eventually made their own, using metal tools
acquired from Macassans and later from the British. They also
incorporated Macassan items into ritual life and some ceremonies
apparently referred to new, introduced diseases, such as smallpox
(see chapter 4) and syphilis.17
Arnhem Land stands out as the major exception to the general
rule that Aboriginal culture was one of the most conservative on
earth. Had there been cultural dynamism we would have seen
variations in economic mode such as occurred in the Americas,
major revisions of art styles, the production of textiles and pottery,
and much more extensive trading with the outside world. The Yolngu
of Arnhem Land, unlike any other Aboriginal Australians, had made
adjustments so that new things were adopted and new people were
given a place in their cosmology. In contrast with this hot-bed of
innovation, indigenous artefacts reported by the earliest visitors to
Cape York and the Kimberley are closely matched by those of three
centuries later, suggesting greater cultural conservatism and far less
contact with the outside world.
Captain Cook
The primary aim of Lieutenant (later Captain) James Cook’s 1768–71
voyage in the Endeavour was scientific—he was to sail to the Society
Islands (Tahiti) to observe the transit of Venus on 3 June 1769. His
task completed, Cook opened his secret, sealed orders. They
confirmed that he should try to find the supposed great southern
continent thought to lie far south between New Holland and Cape
Horn. Besieged by young Tahitians wanting to accompany him, Cook
took a priest called Tupaia as an interpreter. He searched the South
Pacific and circumnavigated New Zealand, proving conclusively that
the ‘land of the long white cloud’ was not the northern tip of an
undiscovered southern continent. Tupaia’s presence was invaluable
in establishing good relations with Maori warriors, with whom he
conversed with ease. (Close similarities between Tahitian and Maori
are demonstrated in comparative word lists compiled by Joseph
Banks—later Sir Joseph—the expedition’s chief naturalist.)18
From New Zealand, Cook wanted to return by way of Cape Horn
because:
by this route we should have been able to prove the existence or non-existence
of a Southern Continent which yet remains doubtful; but … the condition of the
ship … was not thought sufficient for such an undertaking … It was therefore
resolved … to steer to the westward until we fall in with the East coast of New
Holland and then to follow … the direction it may take until we arrive at its
northern extremity.19
1862.