DOCSLIB.ORG

Worawa History Walk Honouring ‘Change Makers’ in Aboriginal Community Development

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Worawa History Walk Honouring ‘Change Makers’ in Aboriginal Community Development Worawa History Walk Honouring ‘change makers’ in Aboriginal community development We Believe in Education, Culture + Wellbeing Worawa History Walk The History Walk honours twenty-one individuals who were ‘change makers’ in Aboriginal community development. They have been grouped within five categories to help to emphasise the common qualities and shared experiences of the individuals. These categories are: Fighting for change Visions for the future Distinction in their fields Sharing knowledge and wisdom Leaders of their people 2 | History Walk | Worawa Aboriginal College Purpose The History Walk aims to: Educate Aboriginal youth and other community members about Victorian Aboriginal history and the historical, political and community leadership of Elders of the Victorian Aboriginal communities that now celebrate cultural survival. Increase knowledge and awareness of the cultural heritage of Victorian Aboriginal peoples with a particular emphasis on Aboriginal values, history and stories. Record, celebrate and share the traditional and contemporary culture, stories, knowledge, history and experiences of Aboriginal people and celebrate Aboriginal achievement. Educate the broader community of the dispossession, dislocation and displacement of Aboriginal peoples from their traditional lands and the suppression of Aboriginal cultural ceremony, language, traditions knowledge systems, social order and kinship systems, imposed government policies and the effect on contemporary Aboriginal peoples. Emphasize respect for Aboriginal Leadership and self determination reinforcing Aboriginal identity, achievement and cultural pride. Worawa Aboriginal College | History Walk | 3 4 | History Walk | Worawa Aboriginal College Fighting for change Stories of resistance and activism William Cooper (1861–1941) Spokesman, agitator and protestor William Cooper devoted much of his life to the Aboriginal Rights movement. Though many of his complaints were overlooked and his petitions often rejected, he continued to speak out on Indigenous rights and social justice issues. William Cooper was born in Yorta Yorta tribal territory, near the junction of the Murray and Goulburn rivers. For much of his life he worked as shearer and handyman, as well as an outspoken lobbyist for Aboriginal Rights. He was forward his petition to King George VI, or an active member of the Australian seek to amend the constitution. Workers’ Union, protesting on behalf of the communities of Central Victoria and In 1938, he walked with other members Western New South Wales who were of the Australian Aborigines League ineligible for aid during the 1920s drought across Melbourne to the German Consul, and the 1930s Depression. But officials to deliver a letter registering their ignored his complaints. opposition to the persecution of the Jews by the Nazis. At a time when Aboriginal In 1933, undeterred by age and deafness, people were experiencing injustice and he left Cummeragunja so that he inequality, they put energy into protesting could apply for the old-age pension. on behalf of people on the other side of He became secretary of the Australian the world. Aborigines’ League, and circulated a petition seeking direct representation in In 1940 Cooper established a National parliament, enfranchisement and land Aborigines Day, the forerunner of rights. He was part of the first Aboriginal NAIDOC Week. He spent his last years deputations to the Prime Minister, to vainly protesting State government request that Aboriginal Affairs come alienation of Cummeragunja, Coranderrk under federal control. Despite collecting and other reserves, citing the rights of 1814 signatures from Aborigines all over Maoris and Canadian as an example for Australia, the Commonwealth declined to Australia. Worawa Aboriginal College | History Walk | 5 6 | History Walk | Worawa Aboriginal College The Day of Mourning protest The Day of Mourning protest was began at the Sydney Town Hall, and organised by the Aborigines Progressive concluded at the major event on the Association (APA), based in New South day, the Day of Mourning Congress, a Wales and led by its founders Jack Patten political meeting for Aboriginal people and William Ferguson. The protest leaders only. It attracted many major Aboriginal also had support from the Australian leaders, including Pearl Gibbs and Aborigines League (AAL), based in Victoria Margaret Tucker. and led by William Cooper. The protesters had originally intended In 1888, the centenary of British to hold the Congress in the Sydney Town colonisation, the new nation was Hall, but they were refused access, and overwhelmingly British in descent but not instead held it at the nearby Australian as overwhelming as it tended to assume. Hall in Elizabeth Street. They were not There were large but uncounted numbers allowed in through the front door and of Aboriginal peoples. were told they could only enter through the rear door. As Aboriginal people became politically organised they sent petitions to the The Congress was open to all Aboriginal Government of Australia and the people, and about 100 people attended, Government of the United Kingdom, making it one of the first mass civil rights in the early 1930s, for the recognition gatherings. The APA and AAL distributed of Aboriginal civil rights (including a manifesto at the meeting, Aborigines Aboriginal representation in the Claim Citizens' Rights, produced by Patten Parliament of Australia), but they had and APA secretary William Ferguson. been ignored or dismissed without serious attention, and each had refused The manifesto opened with a declaration to pass the petitions on to King George that "This festival of 150 years' ‘so-called’ V. As a result, a more proactive event progress in Australia commemorates was planned for the sesquicentenary, also 150 years of misery and degradation which the media and governments could imposed on the original native inhabitants not ignore. This was despite recent by white invaders of this country." experience of the New South Wales Police At the Congress, the resolution (pictured engaging in general intimidation of public left) was passed unanimously. meetings of such political organisations. The day began with a march through the streets of Sydney, which was attended by both Aboriginal people and non-Indigenous supporters. The march Worawa Aboriginal College | History Walk | 7 Historical Timeline 1920 – 1930 Before the 1920s, Aboriginal rights groups boycotted Australia Day (26 January) in protest against the status and treatment of Indigenous Australians. By the 1920s, they were increasingly aware that the broader Australian public were largely ignorant of the boycotts. If the movement were to make progress, it would need to be active. Several organisations emerged to fill this role, particularly the Australian Aborigines Progressive Association (AAPA) in 1924 and the Australian This was again rejected because the Aborigines League (AAL) in 1932. Their Government did not hold constitutional efforts were largely overlooked, and powers in relation to Aboriginal people. due to police harassment, the AAPA abandoned their work in 1927. After the Day of Mourning, there was a growing feeling that it should be a In 1935, William Cooper, founder of the regular event. In 1939 William Cooper AAL, drafted a petition to send to King wrote to the National Missionary Council George V, asking for special Aboriginal of Australia to seek their assistance in electorates in Federal Parliament. The supporting and promoting an annual Australian Government believed that event. the petition fell outside its constitutional responsibilities. 1940 – 1955 1938 From 1940 until 1955, the Day of Mourning was held annually on the On Australia Day, 1938, protestors Sunday before Australia Day and was marched through the streets of Sydney, known as Aborigines Day. followed by a congress attended by over a thousand people. One of the first major In 1955 Aborigines Day was shifted to the civil rights gatherings in the world, it was first Sunday in July after it was decided known as the Day of Mourning. the day should become not simply a protest day but also a celebration of Following the congress, a deputation Aboriginal culture. led by William Cooper presented Prime Minister Joseph Lyons with a proposed national policy for Aboriginal people. 8 | History Walk | Worawa Aboriginal College 1956 – 1990 In 1984, NADOC asked that National Aborigines Day be made a national public Major Aboriginal organisations, state holiday, to help celebrate and recognise the and federal governments, and a number rich cultural history that makes Australia of church groups all supported the unique. While this has not happened, other formation of, the National Aborigines groups have echoed the call. Day Observance Committee (NADOC). At the same time, the second Sunday in July became a day of remembrance for 1991 – Present Aboriginal people and their heritage. With a growing awareness of the distinct In 1972, the Department of Aboriginal cultural histories of Aboriginal and Affairs was formed, as a major outcome Torres Strait Islander peoples, NADOC of the 1967 referendum. was expanded to recognise Torres Strait Islander people and culture. The In 1974, the NADOC committee was committee then became known as the composed entirely of Aboriginal members National Aborigines and Islanders Day for the first time. The following year, it Observance Committee (NAIDOC). This was decided that the event should cover new name has become the title for the a week, from
Load more

Recommended publications
  • RAA-Belonging Final Lores
    BELONG aGREATARTSSTORIES ING FROM REGIONAL AUSTRALIAb written from conversations with aLindy ALLEN SNAPSHOTS based on interviews with aHélène SOBOLEWSKI edited by aMoya SAYER-JONES 2 FOREWORD FOREWORD FOREWORD INTRODUCTION 3 Senator The Hon Tony GRYBOWSKI Dennis GOLDNER Lindy ALLEN George BRANDIS QC CHIEF EXECUTIVE OFFICER PRESIDENT EXECUTIVE DIRECTOR MINISTER FOR THE ARTS Australia Council for the Arts Regional Arts Australia Regional Arts Australia Belonging: Great Arts Stories from Regional Australia Australian artists are ambitious. They inspire us with Welcome to the fifth publication by Regional Arts The process of writing this book was far more complex will be a source of inspiration to artists and communities their storytelling and challenge us to better understand Australia (RAA) of great art stories from regional, remote than I had imagined. A lot of thought goes into across the country. ourselves, our environment and the rich diversity of our and very remote Australia. These collections have proved interviewing people who have created and driven projects nation. They are creative and innovative in their practice to be very effective for RAA in celebrating the stories of with their communities. We were looking for the idea, These remarkable projects demonstrate the important and daring in their vision. It is the work of our artists regionally-based artists and sharing them with those who the passion, the commitment that drives these artists contribution artists make to regional life, and how that will say the most about our time. support us because they understand our value. These and organisers, often against considerable odds, to realise involvement in arts projects can help to build more accounts clearly demonstrate how important the arts are their vision.
    [Show full text]
  • Your Candidates Metropolitan
    YOUR CANDIDATES METROPOLITAN First Peoples’ Assembly of Victoria Election 2019 “TREATY TO ME IS A RECOGNITION THAT WE ARE THE FIRST INHABITANTS OF THIS COUNTRY AND THAT OUR VOICE BE HEARD AND RESPECTED” Uncle Archie Roach VOTING IS OPEN FROM 16 SEPTEMBER – 20 OCTOBER 2019 Treaties are our self-determining right. They can give us justice for the past and hope for the future. The First Peoples’ Assembly of Victoria will be our voice as we work towards Treaties. The First Peoples’ Assembly of Victoria will be set up this year, with its first meeting set to be held in December. The Assembly will be a powerful, independent and culturally strong organisation made up of 32 Victorian Traditional Owners. If you’re a Victorian Traditional Owner or an Aboriginal or Torres Strait Islander person living in Victoria, you’re eligible to vote for your Assembly representatives through a historic election process. Your voice matters, your vote is crucial. HAVE YOU ENROLLED TO VOTE? To be able to vote, you’ll need to make sure you’re enrolled. This will only take you a few minutes. You can do this at the same time as voting, or before you vote. The Assembly election is completely Aboriginal owned and independent from any Government election (this includes the Victorian Electoral Commission and the Australian Electoral Commission). This means, even if you vote every year in other elections, you’ll still need to sign up to vote for your Assembly representatives. Don’t worry, your details will never be shared with Government, or any electoral commissions and you won’t get fined if you decide not to vote.
    [Show full text]
  • The History of NAIDOC Celebrating Indigenous Culture
    The History of NAIDOC Celebrating Indigenous Culture latrobe.edu.au CRICOS Provider 00115M Wominjeka Welcome La Trobe University 22 Acknowledgement La Trobe University acknowledges the Wurundjeri people of the Kulin Nations as the traditional custodians of the land upon which the Bundoora campus is located. LaLa Trobe Trobe University University 33 Acknowledgement We recognise their ongoing connection to the land and value the unique contribution the Wurundjeri people and all Indigenous Australians make to the University and the wider Australian society. LaLa Trobe Trobe University University 44 What is NAIDOC? NAIDOC stands for the ‘National Aborigines and Islanders Day Observance Committee’. This committee was responsible for organising national activities during NAIDOC Week and its acronym has since become the name of the week itself. La Trobe University 55 History of NAIDOC NAIDOC Week celebrations are held across Australia each July to celebrate the history, culture and achievements of Aboriginal and Torres Strait Islander peoples. NAIDOC is celebrated not only in Indigenous communities, but by Australians from all walks of life. La Trobe University 66 History of NAIDOC 1920-1930 Before the 1920s, Aboriginal rights groups boycotted Australia Day (26 January) in protest against the status and treatment of Indigenous Australians. Several organisations emerged to fill this role, particularly the Australian Aborigines Progressive Association (AAPA) in 1924 and the Australian Aborigines League (AAL) in 1932. La Trobe University 77 History of NAIDOC 1930’s In 1935, William Cooper, founder of the AAL, drafted a petition to send to King George V, asking for special Aboriginal electorates in Federal Parliament. The Australian Government believed that the petition fell outside its constitutional Responsibilities William Cooper (c.
    [Show full text]
  • NAIDOC Week 2021
    TEACHER GUIDE YEARS F TO 10 NAIDOC Week 2021 Warning – Aboriginal and Torres Strait Islander teachers and students are advised that this curriculumresource may contain images, voices or names of deceased people. Glossary Terms that may need to be introduced to students prior to teaching the resource: ceded: to hand over or give up something, such as land, to someone else. First Nations people: Aboriginal and Torres Strait Islander people. NAIDOC: (acronym) National Aborigines and Islanders Day Observance Committee. NAIDOC Week: a nationally recognised week to celebrate the histories, cultures and achievements of Aboriginal and Torres Strait Islander Peoples. All Australians are invited to participate. sovereignty: supreme authority and independent power claimed or possessed by a community or state to govern itself or another state. Resource overview Introduction to NAIDOC Week – A history of protest and celebration NAIDOC Week is usually celebrated in the first full week of July. It’s a week to celebrate the histories, cultures and achievements of First Nations people. Although NAIDOC Week falls in the mid-year school holidays, the aim of each theme isn’t limited to those set dates. Schools are encouraged to recognise and celebrate NAIDOC Week at any time throughout the year to ensure this important event isn’t overlooked. Themes can be incorporated as part of school life and the school curriculum. NAIDOC stands for ‘National Aborigines and Islanders Day Observance Committee’, the committee responsible for organising national activities during NAIDOC Week. Its acronym has now become the name of the week. NAIDOC Week has a long history beginning with the human rights movement for First Nations Peoples in the 1920s.
    [Show full text]
  • Day of Mourning – Overview Fact Sheet
    DAY OF MOURNING 1 Day of Mourning 26 January 1938 DAY OF MOURNING HISTORY Aboriginal controlled Statement of Significance organisations such as the Aboriginal Progressive Association in New South Wales An ongoing fight for This day, a Day of and the Aboriginal Advancement Mourning equal rights League in Victoria. Many members of these organisations On 26 January 1938 the Day of Since European settlement, shared common life experiences; Mourning was held in the centre Aboriginal people have been they grew up on missions or of Sydney, in the Australian Hall treated differently to the general reserves controlled by protection at the Cyprus Hellene Club. It was Australian population; denied boards but were either expelled on attended by some of the most basic equality with 'whites' and disciplinary grounds or left to find prominent Aboriginal leaders of rarely given full protection before work. The experience of living the day including members of the the law. Aboriginal people have under the control of a protection Aboriginal Advancement League long resisted and protested against board on a mission or reserve, and and the Aboriginal Progressive European settlement of their the discrimination they Association. The choice of country. encountered when they moved holding the Day of Mourning on away from these places, united the Australia Day, the national Early protests started in the 1840s members of these early Aboriginal holiday celebrating the arrival of and continued through to the late organisations in their concerns for the first fleet and the birth of 1920s. These were initiated by the lack of civil rights for Australia as a nation, highlighted residents of missions and reserves Aboriginal people, the growth in the exclusion of Aboriginal people as a result of local issues and took the Aboriginal Protection Board's from the Australian nation.
    [Show full text]
  • Gladys Nicholls: an Urban Aboriginal Leader in Post-War Victoria
    Gladys Nicholls: An Urban Aboriginal Leader in Post-war Victoria Patricia Grimshaw School of Historical and Philosophical Studies, University of Melbourne, Parkville, VIC. 3010 [email protected] Abstract: Gladys Nicholls was an Aboriginal activist in mid-20 th century Victoria who made significant contributions to the development of support networks for the expanding urban Aboriginal community of inner-city Melbourne. She was a key member of a talented group of Indigenous Australians, including her husband Pastor Doug Nicholls, who worked at a local, state and national level to improve the economic wellbeing and civil rights of their people, including for the 1967 Referendum. Those who knew her remember her determined personality, her political intelligence and her unrelenting commitment to building a better future for Aboriginal people. Keywords: Aboriginal women, Aboriginal activism, Gladys Nicholls, Pastor Doug Nicholls, assimilation, Victorian Aborigines Advancement League, 1967 Referendum Gladys Nicholls (1906–1981) was an Indigenous leader who was significant from the 1940s to the 1970s, first, in action to improve conditions for Aboriginal people in Melbourne and second, in grassroots activism for Indigenous rights across Australia. When the Victorian government inscribed her name on the Victorian Women’s Honour Roll in 2008, the citation prepared by historian Richard Broome read as follows: ‘Lady Gladys Nicholls was an inspiration to Indigenous People, being a role model for young women, a leader in advocacy for the rights of Indigenous people as well as a tireless contributor to the community’. 1 Her leadership was marked by strong collaboration and co-operation with like-minded women and men, both Aboriginal and non-Aboriginal, who were at the forefront of Indigenous reform, including her prominent husband, Pastor (later Sir) Doug Nicholls.
    [Show full text]
  • Tatz MIC Castan Essay Dec 2011
    Indigenous Human Rights and History: occasional papers Series Editors: Lynette Russell, Melissa Castan The editors welcome written submissions writing on issues of Indigenous human rights and history. Please send enquiries including an abstract to arts- [email protected]. ISBN 978-0-9872391-0-5 Genocide in Australia: By Accident or Design? Colin Tatz © Indigenous Human Rights and History Vol 1(1). The essays in this series are fully refereed. Editorial committee: John Bradley, Melissa Castan, Stephen Gray, Zane Ma Rhea and Lynette Russell. Genocide in Australia: By Accident or Design? Colin Tatz © Colin Tatz 1 CONTENTS Editor’s Acknowledgements …… 3 Editor’s introduction …… 4 The Context …… 11 Australia and the Genocide Convention …… 12 Perceptions of the Victims …… 18 Killing Members of the Group …… 22 Protection by Segregation …… 29 Forcible Child Removals — the Stolen Generations …… 36 The Politics of Amnesia — Denialism …… 44 The Politics of Apology — Admissions, Regrets and Law Suits …… 53 Eyewitness Accounts — the Killings …… 58 Eyewitness Accounts — the Child Removals …… 68 Moving On, Moving From …… 76 References …… 84 Appendix — Some Known Massacre Sites and Dates …… 100 2 Acknowledgements The Editors would like to thank Dr Stephen Gray, Associate Professor John Bradley and Dr Zane Ma Rhea for their feedback on earlier versions of this essay. Myles Russell-Cook created the design layout and desk-top publishing. Financial assistance was generously provided by the Castan Centre for Human Rights Law and the School of Journalism, Australian and Indigenous Studies. 3 Editor’s introduction This essay is the first in a new series of scholarly discussion papers published jointly by the Monash Indigenous Centre and the Castan Centre for Human Rights Law.
    [Show full text]
  • Witnessing the Apology
    PHOTOGRAPHIC Essay Witnessing the Apology Juno gemes Photographer, Hawkesbury River I drove to Canberra alight with anticipation. ry, the more uncomfortable they became — not The stony-hearted policies of the past 11 years with me and this work I was committed to — but had been hard: seeing Indigenous organisations with themselves. I had long argued that every whose births I had witnessed being knee-capped, nation, including Australia, has a conflict history. taken over, mainstreamed; the painful ‘histori- Knowing can be painful, though not as painful as cal denialism’ (Manne 2008:27). Those gains memory itself. lost at the behest of Howard’s basically assimila- En route to Canberra, I stopped in Berrima tionist agenda. Yet my exhibition Proof: Portraits — since my schooldays, a weathervane of the from the Movement 1978–2003 toured around colonial mind. Here apprehension was evident. the country from the National Portrait Gallery in The woman working in a fine shop said to me, Canberra in 2003 to 11 venues across four States ‘I don’t know about this Apology’. She recounted and two countries, finishing up at the Museum of how her husband’s grandfather had fallen in love Sydney in 2008, and proved to be a rallying point with an Aboriginal woman and been turfed out for those for whom the Reconciliation agenda of his family in disgrace. Pain shadowed so many would never go away. For those growing pockets hearts in how many families across the nation? of resistance that could not be extinguished. ‘You might discover something for you in this’, Prime Minister Kevin Rudd’s new Labor Gov- I replied.
    [Show full text]
  • SEVEN WOMEN of the 1967 REFERENDUM Project For
    SEVEN WOMEN OF THE 1967 REFERENDUM Project for Reconciliation Australia 2007 Dr Lenore Coltheart There are many stories worth repeating about the road to the Referendum that removed a handful of words from Australia’s Constitution in 1967. Here are the stories of seven women that tell how that road was made. INTRODUCING: SHIRLEY ANDREWS FAITH BANDLER MARY BENNETT ADA BROMHAM PEARL GIBBS OODGEROO NOONUCCAL JESSIE STREET Their stories reveal the prominence of Indigenous and non-Indigenous women around Australia in a campaign that started in kitchens and local community halls and stretched around the world. These are not stories of heroines - alongside each of those seven women were many other men and women just as closely involved. And all of those depended on hundreds of campaigners, who relied on thousands of supporters. In all, 80 000 people signed the petition that required Parliament to hold the Referendum. And on 27 May 1967, 5 183 113 Australians – 90.77% of the voters – made this the most successful Referendum in Australia’s history. These seven women would be the first to point out that it was not outstanding individuals, but everyday people working together that achieved this step to a more just Australia. Let them tell us how that happened – how they got involved, what they did, whether their hopes were realised – and why this is so important for us to know. 2 SHIRLEY ANDREWS 6 November 1915 - 15 September 2001 A dancer in the original Borovansky Ballet, a musician whose passion promoted an Australian folk music tradition, a campaigner for Aboriginal rights, and a biochemist - Shirley Andrews was a remarkable woman.
    [Show full text]
  • Land Hunger: Port Phillip, 1835
    Land Hunger: Port Phillip, 1835 By Glen Foster An historical game using role-play and cards for 4 players from upper Primary school to adults. © Glen Foster, 2019 1 Published by Port Fairy Historical Society 30 Gipps Street, Port Fairy. 3284. Telephone: (03) 5568 2263 Email: [email protected] Postal address: Port Fairy Historical Society P.O. Box 152, Port Fairy, Victoria, 3284 Australia Copyright © Glen Foster, 2019 Reproduction and communication for educational and private purposes Educational institutions downloading this work are able to photocopy the material for their own educational purposes. The general public downloading this work are able to photocopy the material for their own private use. Requests and enquiries for further authorisation should be addressed to Glen Foster: email: [email protected]. Disclaimers These materials are intended for education and training and private use only. The author and Port Fairy Historical Society accept no responsibility or liability for any incomplete or inaccurate information presented within these materials within the poetic license used by the author. Neither the author nor Port Fairy Historical Society accept liability or responsibility for any loss or damage whatsoever suffered as a result of direct or indirect use or application of this material. Print on front page shows members of the Kulin Nations negotiating a “treaty” with John Batman in 1835. Reproduced courtesy of National Library of Australia. George Rossi Ashton, artist. © Glen Foster, 2019 2 Table of Contents INTRODUCTION
    [Show full text]
  • Alycia Ashcroft 1 Page Suggestions for New Electorate Name
    Suggestion 37 Alycia Ashcroft 1 page Suggestions for new electorate name: 1. Eleanor Harding 1934 – 1996 a. Equal rights and education campaigner Eleanor Harding was a respected community figure who poured her energy into achieving a better deal for Aboriginal and Torres Strait Islander peoples. She was especially passionate about women's issues and education. Eleanor was a member of the Aborigines Advancement League and the Victorian branch of the Federal Council for the Advancement of Aborigines and Torres Strait Islanders (FCAATSI) in the 1960s. During this time she worked on a national campaign to ensure equal rights for Indigenous Australians. She is also known for her work in pushing for improving Indigenous Australians rights through constitutional change. The 1967 Referendum on the Constitution ensued. As an executive member of the National Aboriginal and Islander Women's Council, Eleanor was part of women's rights advocacy group that protested against the Bicentennial celebrations in 1970 in Sydney and the women’s contingent that travelled to Canberra in support of the 1972 Aboriginal Tent Embassy protest. 2. Faith Bandler, AC 1918 -2015 a. Faith Bandler played an important role in establishing the civil rights movement in Australia and dedicated her life to equality and fairness for Indigenous Australians. Faith Bandler, AC, was a remarkable woman who was passionate in campaigning for the rights of Indigenous Australians and South Sea Islanders. 3. Pearl Gibbs 1901 – 1983 a. Pearl Gibbs was one of the most prominent female Indigenous female activists within the Aboriginal movement in the early 20th century. As a member of the Aborigines Progressive Association, she was involved with various protest events such as the 1938 Day of Mourning.
    [Show full text]
  • William Barak
    WILLIAM BARAK A brief essay about William Barak drawn from the booklet William Barak - Bridge Builder of the Kulin by Gibb Wettenhall, and published by Aboriginal Affairs Victoria. Barak was educated at the Yarra Mission School in Narrm (Melbourne), and was a tracker in the Native Police before, as his father had done, becoming ngurungaeta (clan leader). Known as energetic, charismatic and mild mannered, he spent much of his life at Coranderrk Reserve, a self-sufficient Aboriginal farming community in Healesville. Barak campaigned to protect Coranderrk, worked to improve cross-cultural understanding and created many unique artworks and artefacts, leaving a rich cultural legacy for future generations. Leader William Barak was born into the Wurundjeri clan of the Woi wurung people in 1823, in the area now known as Croydon, in Melbourne. Originally named Beruk Barak, he adopted the name William after joining the Native Police as a 19 year old. Leadership was in Barak's blood: his father Bebejan was a ngurunggaeta (clan head) and his Uncle Billibellary, a signatory to John Batman's 1835 "treaty", became the Narrm (Melbourne) region's most senior elder. As a boy, Barak witnessed the signing of this document, which was to have grave and profound consequences for his people. Soon after white settlement a farming boom forced the Kulin peoples from their land, and many died of starvation and disease. During those hard years, Barak emerged as a politically savvy leader, skilled mediator and spokesman for his people. In partnership with his cousin Simon Wonga, a ngurunggaeta, Barak worked to establish and protect Coranderrk, a self- sufficient Aboriginal farming community in Healesville, and became a prominent figure in the struggle for Aboriginal rights and justice.
    [Show full text]