The Free Aboriginal Inhabitants of Van Diemen's Land at Wybalenna, 1832–47

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The Free Aboriginal Inhabitants of Van Diemen's Land at Wybalenna, 1832–47 ‘ME WRITE MYSELF’ THE FREE ABORIGINAL INHABITANTS OF VAN DIEMEN’S LAND AT WYBALENNA LEONIE STEVENS ‘ME WRITE TheMYSELF’ Free Aboriginal Inhabitants of Van Diemen’s Land at Wybalenna, 1832–47 LEONIE STEVENS For Leon Harper, who is woke, witty, and wise beyond his years. An electronic version of this book is freely available, thanks to the support of libraries working with Knowledge Unlatched. KU is a collaborative initiative designed to make high quality books Open Access for the public good. More information about the initiative and links to the Open Access version can be found at www.knowledgeunlatched.org. is work is licensed under the Creative Commons Attribution-NonCommercial-NoDerivs 4.0 International (CC BY-NC-ND 4.0) which means that the text may be used for non-commercial purposes, provided credit is given to the author(s) and that no alterations are made. For details go to https://creativecommons.org/licenses/by-nc-nd/4.0/. ‘Me Write Myself ’: The Free Aboriginal Inhabitants of Van Diemen's Land at Wybalenna, 1832–47 © Copyright 2017 Leonie Stevens All rights reserved. Apart from any uses permitted by Australia’s Copyright Act 1968, no part of this book may be reproduced by any process without prior written permission from the copyright owners. Inquiries should be directed to the publisher. Monash University Publishing Matheson Library and Information Services Building 40 Exhibition Walk Monash University Clayton, Victoria 3800, Australia www.publishing.monash.edu Monash University Publishing brings to the world publications which advance the best traditions of humane and enlightened thought. Monash University Publishing titles pass through a rigorous process of independent peer review. www.publishing.monash.edu/books/mwm-9781925495638.html Series: Australian History Series Editor: Sean Scalmer Design: Les Thomas Cover image: John Skinner Prout, Residence of the Aborigines, Flinders Island. 1846, paper lithograph, 25.3 x 37.7 cm. Courtesy National Gallery of Australia, Canberra. National Library of Australia Cataloguing-in-Publication entry: Creator: Stevens, Leonie, 1962- author. Title: ‘Me write myself ’: the free Aboriginal inhabitants of Van Diemen’s Land at Wybalenna, 1832-47 / Leonie Stevens. ISBN:s 9781925495638 (paperback) 9781925523867 (Knowledge Unlatched open access PDF) Subjects: Aboriginal Australians--Tasmania--Wybalenna Correspondence. Aboriginal Australians--Tasmania--Wybalenna--Social conditions. Aboriginal Australians--Tasmania--Removal. Aboriginal Australians--Tasmania--Flinders Island--History. Aboriginal Australians--Tasmania--Flinders Island--Social conditions Flinders Island (Tas.)--Social conditions. Wybalenna (Tas.)--History. Wybalenna (Tas.)--Social conditions. CONTENTS About the Author ..................................... vi Acknowledgements ....................................vii Introduction ......................................... ix Chapter 1 40,000 Years to Exile ..................................... 1 Chapter 2 Exiled to Great Island .................................... 27 Chapter 3 The Promise of Wybalenna ................................ 71 Chapter 4 The Battle for VDL Souls ................................ 150 Chapter 5 Empire, Agency and a Humble Petition ..................... 218 Chapter 6 Defeating Wybalenna ................................... 260 Bibliography ........................................332 Index ..............................................343 ABOUT THE AUTHOR Dr Leonie Stevens researches and lectures in History. She has worked extensively as an editor, is the author of six novels, a variety of short fiction, and is addicted to B-grade disaster films. ACKNOWLEDGEMENTS I acknowledge that this book was written on Wurundjeri land, where I was born and bred, and I pay my respect to Elders of the Kulin nation past and present. I also pay my respects to the authors of those writings from exile which inspired this study; to the Pallawah peoples past and present; and to Aunty Patsy Cameron for her generous support in the early stages of the project. This book would not have seen the light of day if not for Richard Broome, who steadied me through numerous storms. Working with him has been one of the great honours of my life. I am also indebted to Lynette Russell, Uncle Les Alderton, Katie Holmes, Henry Reynolds, Tony Ballantyne, Kat Ellinghaus, and the late, great Patrick Wolfe for their generosity. I especially honour the late Rhonda Jankovic, and thank my buddies Alan Petersen and Geoff Allshorn for their solidarity and the Code 7Rs. And of course, my wonderful family – Leon, Theodore and Alexandra Harper – ensured I was grounded, supported, fed, amused, housed and loved. Finally, this project owes a huge debt to the Journey of Nishiyuu. Stanley George Jr and the other members of the Original Seven, plus the hundreds of young warriors who joined them, inspired me from the other side of this pale blue dot in ways that mere words cannot convey. To the Seven, the Walkers and the extended family – especially my cheer squad Elsie, Rhonda, Robert, Crystal, Nancy, Jennie, Mary, Barbara, Gloria, Sandra, and our beloved Bob, who cel- ebrated every chapter completed and every deadline met – meegwetch! Flinders Island and the Furneaux Group, featuring places mentioned in the text. © L. Stevens 2017 INTRODUCTION What the Aborigines thought about their captivity or of their future is almost entirely unknown. They recorded nothing them- selves, and little of what they said is written down. N. J. B. Plomley, Weep in Silence1 The exile of the First Nations peoples of Van Diemen’s Land to Flinders Island in the 1830s and 1840s is one of the most infamous chapters in Australian, and world, history. A number of unique char- acteristics – not the least of which is the subsequent myth of racial extinction – have maintained its significance. In the long and often problematic historiography surrounding the First Nations peoples of Van Diemen’s Land, one voice has largely been ignored: that of the people themselves. When two Big River nation elders wrote to the Governor in 1846, protesting the conditions of their exile, they signed their letter, proudly, ‘Me Write Myself King Alexander, Me Write Myself King Alphonso’. This study takes them at their word. The Flinders Island Chronicle, sermons, letters and petitions penned by the exiles at the settlement known as Wybalenna offer a compel- ling counter-narrative to the often erroneous Eurocentric represen- tation of a depressed, dispossessed people’s final days. Seen through their own writing, the community at Wybalenna was vibrant, com- plex and evolving. The exiles did not see themselves as prisoners, but as a free people. Their lives were difficult and at times traumatic, but 1 N. J. B. Plomley, Weep in Silence: A History of the Flinders Island Settlement, with the Flinders Island Journal of George Augustus Robinson, Hobart, Blubber Head Press, 1987, 99. ‘ME WRITE MYSELF’ they were also full. They steadfastly maintained traditional language and culture, at the same time incorporating aspects of European culture and spirituality of their choosing. There were multiple spheres of power, authority, and resistance. This is a narrative history, but also by necessity a critical one. And like the traveller to modern-day Tasmania, before we can even arrive on the island’s shores, our baggage must be checked. There are now firm quarantine restrictions. Baggage Check If we imagine Van Diemen’s Land historical studies as a room, it is immensely crowded. The walls are well insulated, double-lined with the tomes, articles and paper archives of two hundred years of report- age and scrutiny. The reduced floor space heaves with men, women and children: Indigenous and transplanted, convict and emancipist, the famous, notorious and nameless. There are warriors, survivors, colonial conduits and humanitarians; seamen, sealers, soldiers and slaves. We find the gentry, the aspirants and the no-hopers; and, circling furtively, the God-botherers. Some are treated kindly by history, some ill, some not at all. The air is a pea-souper of ideas. Themes of Christianity, war, empire, race, moral responsibility, entitlement, civilisation and prog- ress jostle for space, tempered by profound guilt, anger and regret. Proclamations of victory often ride on a cloud of self-doubt. It is a noisy, argumentative, anxious place. In this room there are ships, sheep and firearms. And historians – many historians. Such is the vibrant, evolving, contested world in which this work is situated. This cornucopia of events, people and ideas will be examined in due course, but there are several key ideas which – x – Introduction demand to be acknowledged from the outset. They are so pro found to the popular imagination – and the historiographical tradition – as to give our room a false floor. At times, they obscure the foun dations. These seemingly core understandings unconsciously prejudice atti- tudes and assumptions. They distort readings of the present and expectations for the future. They are the issues carried by any study of First Nations history that originates from the academy. In our case, they stand out like a mountain of unchecked baggage. Some are massive trunks, suited to emigration; others are carry-on baggage, smaller but more insidious. Most are easily negotiable, but several are monsters of the mind.2 These prevailing narratives about Van Diemen’s Land (VDL) people in the colonial context, or issues related to the position of the scholar, form an undercurrent to VDL
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