Creating White Australia
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Aboriginal Agency, Institutionalisation and Survival
2q' t '9à ABORIGINAL AGENCY, INSTITUTIONALISATION AND PEGGY BROCK B. A. (Hons) Universit¡r of Adelaide Thesis submitted for the degree of Doctor of Philosophy in History/Geography, University of Adelaide March f99f ll TAT}LE OF CONTENTS ii LIST OF TAE}LES AND MAPS iii SUMMARY iv ACKNOWLEDGEMENTS . vii ABBREVIATIONS ix C}IAPTER ONE. INTRODUCTION I CFIAPTER TWO. TI{E HISTORICAL CONTEXT IN SOUTH AUSTRALIA 32 CHAPTER THREE. POONINDIE: HOME AWAY FROM COUNTRY 46 POONINDIE: AN trSTä,TILISHED COMMUNITY AND ITS DESTRUCTION 83 KOONIBBA: REFUGE FOR TI{E PEOPLE OF THE VI/EST COAST r22 CFIAPTER SIX. KOONIBBA: INSTITUTIONAL UPHtrAVAL AND ADJUSTMENT t70 C}IAPTER SEVEN. DISPERSAL OF KOONIBBA PEOPLE AND THE END OF TI{E MISSION ERA T98 CTIAPTER EIGHT. SURVTVAL WITHOUT INSTITUTIONALISATION236 C}IAPTER NINtr. NEPABUNNA: THtr MISSION FACTOR 268 CFIAPTER TEN. AE}ORIGINAL AGENCY, INSTITUTIONALISATION AND SURVTVAL 299 BIBLIOGRAPI{Y 320 ltt TABLES AND MAPS Table I L7 Table 2 128 Poonindie location map opposite 54 Poonindie land tenure map f 876 opposite 114 Poonindie land tenure map f 896 opposite r14 Koonibba location map opposite L27 Location of Adnyamathanha campsites in relation to pastoral station homesteads opposite 252 Map of North Flinders Ranges I93O opposite 269 lv SUMMARY The institutionalisation of Aborigines on missions and government stations has dominated Aboriginal-non-Aboriginal relations. Institutionalisation of Aborigines, under the guise of assimilation and protection policies, was only abandoned in.the lg7Os. It is therefore important to understand the implications of these policies for Aborigines and Australian society in general. I investigate the affect of institutionalisation on Aborigines, questioning the assumption tl.at they were passive victims forced onto missions and government stations and kept there as virtual prisoners. -
Visitor Responses to Palm Island in the 1920S and 1930S1
‘Socialist paradise’ or ‘inhospitable island’? Visitor responses to Palm Island in the 1920s and 1930s1 Toby Martin Tourists visiting Queensland’s Palm Island in the 1920s and 1930s followed a well-beaten path. They were ferried there in a launch, either from a larger passenger ship moored in deeper water, or from Townsville on the mainland. Having made it to the shallows, tourists would be carried ‘pick a back’ by a ‘native’ onto a ‘palm-shaded’ beach. Once on the grassy plains that stood back from the beach, they would be treated to performances such as corroborees, war dances and spear-throwing. They were also shown the efforts of the island’s administration: schools full of happy children, hospitals brimming with bonny babies, brass band performances and neat, tree-fringed streets with European- style gardens. Before being piggy-backed to their launches, the tourist could purchase authentic souvenirs, such as boomerangs and shields. As the ship pulled away from paradise, tourists could gaze back and reflect on this model Aboriginal settlement, its impressive ‘native displays’, its ‘efficient management’ and the ‘noble work’ of its staff and missionaries.2 By the early 1920s, the Palm Island Aboriginal reserve had become a major Queensland tourist destination. It offered tourists – particularly those from the southern states or from overseas – a chance to see Aboriginal people and culture as part of a comfortable day trip. Travellers to and around Australia had taken a keen interest in Aboriginal culture and its artefacts since Captain Cook commented on the ‘rage for curiosities amongst his crew’.3 From the 1880s, missions such as Lake Tyers in Victoria’s Gippsland region had attracted 1 This research was undertaken with the generous support of the State Library of NSW David Scott Mitchell Fellowship, and the ‘Touring the Past: History and Tourism in Australia 1850-2010’ ARC grant, with Richard White. -
Documents of the Catholic Church on Mission
Documents of the Catholic Church on Mission 1. Prope Nosti — On the Propagation of the Faith a. Encyclical Letter of Gregory XVI, September 18, 1840 b. http://www.papalencyclicals.net/greg16/g16probe.htm c. Summary: “Gregory XVI (1831-1846) is generally regarded as the father of contemporary Catholic mission for his enthusiastic support and energetic direction in the rebirth of missionary organization in the Church both lay and clerical as well as female missionary orders.” (Valentine Ugochukwu Iheanacho, MCP. Maximum Illud and Benedict XV's Missionary Thinking: Prospects of a Local Church in Mission Territories. Saarbrücken: Scholars' Press, 2015., p. 56.) Encyclical reminds bishops that the propagation of the faith should not be limited to their own diocese but extended to whole world. Gregory XVI invites bishops to be active in missions and to get the laity to also be involved. 2. Maximum Illud — On the Propagation of the Faith Throughout the World a. Apostolic Letter of Benedict XV, November 30, 1919 b. http://www.svdcuria.org/public/mission/docs/encycl/mi-en.htm c. Summary: It deals with the Catholic missions after World War I. Pope Benedict XV recalled the great Apostles of the Gospel who contributed much to the Expansion of Missions . He reviewed the recent history of the missions and stated the purpose of the Apostolic letter. The encyclical first turned to the bishops and superiors in charge of the Catholic missions, noting the need to train local clergy. Catholic missionaries are reminded that their goal is a spiritual one, which must be carried out in a self-less way. -
Catholic Missions to the Aborigines in North Queensland
CATHOLIC MISSIONS TO THE ABORIGINES IN NORTH QUEENSLAND John Maguire By the time the first Catholic priest set foot in North Queensland in 1863 the general attitude of the white immigrant society toward the original inhabitants had already been well determined. By and large Catholics were no different in their attitudes from the rest of the European settlers. Ignorant of the basic presuppositions and values of aboriginal society, fearful of what was strange and unknown, they were primarily concerned with their own survival in an alien environment. The image of the blacks painted by reporting in the Freeman's Journal, (produced by a group of Liberal Catholics) did little to challenge the general attitude: "murder of two sawyers by the blacks", "more outrages by the blacks...Burnett district: 1400 ewes driven away from Mr Hay's station and the shepherd murdered", "more murders by the blacks...a man and his daughter about 12 years of age on the Station of Mr Wilkins 12 miles from Gayndah", "the aborigines in the neighbourhood of the lower Condamine once again in arms driving everything before them and killing cattle in all directions", "a Mr Stuart on Mr Trevethan's run beaten in a most barbarous manner... some of his sheep driven off", "murder of Mr Colin McKay and four of Mr Trevethan's men by aboriginal natives", "deadly fued among the blacks", "aborigines have again commenced hostilities", "Mr Clarke has fallen a sacrifice to the assaults of these savages".1 That the white settlers were themselves doing violence to Aboriginal people and customs was adverted to by only a few. -
The Role of Jesuit Missions in Early Modern Globalization Ann Louise Cole University of Arkansas, Fayetteville
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by ScholarWorks@UARK University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 5-2015 Becoming All Things to All Men: The Role of Jesuit Missions in Early Modern Globalization Ann Louise Cole University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Catholic Studies Commons, Comparative Literature Commons, History of Religion Commons, and the Missions and World Christianity Commons Recommended Citation Cole, Ann Louise, "Becoming All Things to All Men: The Role of Jesuit Missions in Early Modern Globalization" (2015). Theses and Dissertations. 1159. http://scholarworks.uark.edu/etd/1159 This Dissertation is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected]. Becoming All Things to All Men: The Role of Jesuit Missions in Early Modern Globalization Becoming All Things to All Men: The Role of Jesuit Missions in Early Modern Globalization A dissertation submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy in Comparative Literature and Cultural Studies by Ann Louise Cole Oklahoma Baptist University Bachelor of Arts in Spanish, 2003 University of Arkansas Masters of Arts in Comparative Literature and Cultural Studies, 2006 Middlebury College Masters of Arts in Spanish, 2010 May 2015 University of Arkansas This dissertation is approved for recommendation to the Graduate Council. ____________________________________ Dr. Luis Restrepo Dissertation Director ____________________________________ ___________________________________ Dr. -
«Fictional Missions»: Representations of Jesuit Encounters in Paraguay
«FICTIONAL MISSIONS»: REPRESENTATIONS OF JESUIT ENCOUNTERS IN PARAGUAY Vijaya Venkataraman University of Delhi The Reductions of Paraguay, set up by Jesuit missionaries in 1609, were considered one of the most singular and unique experi- ments in the history of missionary activity. Generating a great deal of attention and controversy, they evoked either admiration and praise for their achievements or contempt for their collusion with the colo- nial powers. The controversy and debate surrounding missionary activity reached such a crescendo that it ultimately led to their expul- sion from South America in 1768. Though the 150 years of success- ful missionary activity has been well-documented by Jesuit historians, there are few accounts of Guaraní responses to missionary contact or the political and religious context of the expulsion of the Jesuits from South America. In recent times, there have been attempts by eth- nologists as well as historians to present accounts of not only these «encounters» but also the relationship between the Jesuit missions and the colonial powers of Europe to explain how the expulsion of the Jesuits was politically motivated. An important book in this direction is Barbara Ganson’s The Guaraní Under Spanish Rule in the Río de la Plata1, which looks at indigenous sources to show how the Guaraní Indians asserted their cultural autonomy and played an active role in shaping the cultural encounter with the Europeans. In the process it challenges hitherto representations of the Guaraníes as passive recep- 1 Ganson, 2003. In/En: St Francis Xavier and the Jesuit Missionary Enterprise. Assimilations between Cultures / San Francisco Javier y la empresa misionera jesuita. -
Colonialism, Christianity and Mission Activities in India: a Postcolonial Perspectives
International Journal of Humanities & Social Science Studies (IJHSSS) A Peer-Reviewed Bi-monthly Bi-lingual Research Journal ISSN: 2349-6959 (Online), ISSN: 2349-6711 (Print) Volume-III, Issue-V, March 2017, Page No. 324-334 Published by Scholar Publications, Karimganj, Assam, India, 788711 Website: http://www.ijhsss.com Colonialism, Christianity and Mission Activities In India: A Postcolonial Perspectives Mr Pynhunlang NM Shullai Ph.D Research Scholar, Department of Theology, Sam Higginbottom University of Agriculture, Technology and Sciences, Allahabad, Uttar Pradesh, India Abstract The Genesis of European Empires in India started at the end of the 15th Century, when Vasco Da Gama discovered a sea route to India and landed at the Port of Calicut in 1498 and following his arrival, many Europeans powers like Portugal, France, Holland Denmark, and Britain also extended their imperialism in India. On the other hand, Christianity in India was introduce in India during the 1st Century CE but it was well established by the end of the 19th Century. European Colonizers and Christian missionaries introduce several changes in the Indian society with both positive as well as negative influence, i.e. new growth and development in social, religious and other aspects, at the same time there were some misconception in their mission. It is obvious that Christian mission activities and colonialism go hand in hand with each other in spite of certain misunderstandings between them. Colonialism as an instrument paves the way for Christian mission activities and at the same time helping them to establish power. It is hard to affirm whether the association of colonialism in the mission work was a blessing or curse. -
The Mission: Human Capital Transmission, Economic
THE MISSION: HUMAN CAPITAL TRANSMISSION, ECONOMIC PERSISTENCE AND CULTURE IN SOUTH AMERICA∗ Felipe Valencia Caicedoy Abstract This article examines the long-term consequences of a historical human capital intervention. The Jesuit order founded religious missions in 1609 among the Guarani, in modern-day Argentina, Brazil and Paraguay. Before their expulsion in 1767, missionaries instructed indigenous inhabitants in read- ing, writing and various crafts. Using archival records, as well as data at the individual and municipal level, I show that in areas of former Jesuit presence—within the Guarani area—educational attain- ment was higher and remains so (by 10%-15%) 250 years later. These educational differences have also translated into incomes that are 10% higher today. The identification of the positive effect of the Guarani Jesuit missions emerges after comparing them with abandoned Jesuit missions and neigh- boring Franciscan Guarani missions. The enduring effects observed are consistent with transmission mechanisms of structural transformation, occupational specialization and technology adoption in agri- culture. JEL Codes: I25, L16, N36, O15, O43, Q16, Z12. ∗I thank the editor, Andrei Shleifer, and three anonymous referees; Hans-Joachim Voth for his guidance, along with Oded Galor, Guy Michaels and Marta Reynal-Querol; Marcella Alsan, Jörg Baten, Pedro dal Bó, Melissa Dell, Thomas Dohmen, Mauricio Drelichman, Narly Dwarkasing, Alex Eble, Eduardo Engel, Leopoldo Fergusson, Patrick Francois, Nicola Gen- naioli, Rachel McCleary, Ömer Özak, Jacopo Ponticelli, Pablo Querubín, Ferdinand Rauch, Jesse Shapiro and Moritz Schu- larick for comments. I have benefited from conversations with Tim Besley, Matteo Cervellati, Jeremiah Dittmar, Quoc-Ahn Do, Ruben Enikolopov, Armin Falk, James Fenske, Claudio Ferraz, Paola Giuliano, William F. -
Teaching Christian Mission in an Age of World Christianity
Teaching Christian Mission in an Age of World Christianity Teaching Christian Mission in an Age of World Christianity Te 2016 Proceedings of the Association of Professors of Missions. Published by First Fruits Press, © 2017 Digital version at http://place.asburyseminary.edu/academicbooks/18/ ISBN: 9781621716402 (print), 9781621716754 (digital), 9781621716761 (kindle) First Fruits Press is publishing this content by permission from the Association of Professors of Mission. Copyright of this item remains with the Association of Professors of Mission. First Fruits Press is a digital imprint of the Asbury Teological Seminary, B.L. Fisher Library. Its publications are available for noncommercial and educational uses, such as research, teaching and private study. First Fruits Press has licensed the digital version of this work under the Creative Commons Attribution Noncommercial 3.0 United States License. To view a copy of this license, visit http://creativecommons.org/licenses/ by-nc/3.0/us/. For all other uses, contact Association of Professors of Missions 108 W. High St. Lexington, KY 40507 http://www.asmweb.org/content/apm Teaching Christian Mission in an Age of World Christianity The 2016 Proceedings of the Association of Professors of Missions.5D&.,)(#5,-)/,E 1 online resource (v, 247 pages) : digital5 Wilmore, Ky. : First Fruits Press, ©2017.5 ISBN: omnglhgmglmkj (&.,)(#) 1. Missions – Study and teaching – Congresses. 2. Missions – Teory – Congresses. 3. Education – Philosophy – Congresses. 4. Teaching – Methodology – Congresses. I. Title. II. Danielson, Robert A. (Robert Alden), 1969- III. Hartley, Benjamin L. (Benjamin Loren) IV. Association of Professors of Mission annual meeting (2016: St. Paul, Minn.) V. Association of Professors of Mission. -
The Contest for Aboriginal Souls: European Missionary Agendas In
THE CONTEST FOR ABORIGINAL SOULS EUROPEAN MISSIONARY AGENDAS IN AUSTRALIA Aboriginal History Incorporated Aboriginal History Inc. is a part of the Australian Centre for Indigenous History, Research School of Social Sciences, The Australian National University, and gratefully acknowledges the support of the School of History and the National Centre for Indigenous Studies, The Australian National University. Aboriginal History Inc. is administered by an Editorial Board which is responsible for all unsigned material. Views and opinions expressed by the author are not necessarily shared by Board members. Contacting Aboriginal History All correspondence should be addressed to the Editors, Aboriginal History Inc., ACIH, School of History, RSSS, 9 Fellows Road (Coombs Building), Acton, ANU, 2601, or [email protected]. WARNING: Readers are notified that this publication may contain names or images of deceased persons. THE CONTEST FOR ABORIGINAL SOULS EUROPEAN MISSIONARY AGENDAS IN AUSTRALIA REGINA GANTER Published by ANU Press and Aboriginal History Inc. The Australian National University Acton ACT 2601, Australia Email: [email protected] Available to download for free at press.anu.edu.au A catalogue record for this book is available from the National Library of Australia ISBN (print): 9781760462048 ISBN (online): 9781760462055 WorldCat (print): 1037299501 WorldCat (online): 1037299354 DOI: 10.22459/CAS.05.2018 This title is published under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International (CC BY-NC-ND 4.0). The full licence terms are available at creativecommons.org/licenses/by-nc-nd/4.0/legalcode Cover design and layout by ANU Press. Cover photograph: Teacher H. A. Heinrich handing out sweets to the mission children with his son Denis watching, Finke River Mission, Hermannsburg, NT, P03757 07813, with kind permission of the Lutheran Archives Australia. -
Of Love: JRB Love and Contesting Tongues at Ernabella Mission Station, 1940–46
The language(s) of Love: JRB Love and contesting tongues at Ernabella Mission Station, 1940–46 David Trudinger In a recent collection of essays, Umberto Eco, the well-known author and professor of semiotics, suggests the idea of translation as a complex process of negotiation, between texts, authors, readers, languages and cultural frameworks, with the translator as nego- tiator.1 Extending this already expansive and productive notion to translation as any interaction between two languages, and translator as anyone involved intimately in that process, I want to examine the role of missionaries – in particular that of the Rever- end JRB Love2 – in ‘negotiating’ the relative place of the colonising language, English, and an Indigenous language, Pitjantjatjara, in the life of an Aboriginal mission station, Ernabella, in Central Australia in the early 1940s.3 Lest there be any confusion, Love was also a ‘translator’ in the narrower sense, being involved at the mission in the conversion of part of the biblical text to the Indigenous language. This is an instructive story in itself that this article can only touch on, but I am more interested here in examining his role in, and his rationale for, advocating and attempting to negotiate a bi- lingual language policy at the mission site against an opposing vernacular-only policy. The maintenance of indigenous languages in the face of powerful onslaughts from dominant culture languages has been a part of the narratives of both colonialism and postcolonialism.4 In Australia, debates have continued on the advisability or otherwise of the retention of Indigenous languages, given the dominance of English, with argu- ments often moving on to intricate questions of the survival and autonomy of minority cultures.5 An earlier form of these debates occurred at Ernabella, which had been estab- lished in 1937 along what has been seen by historians as liberal and progressive lines.6 The mission was founded by Dr Charles Duguid, a leading Adelaide surgeon, Presby- 1. -
Missions and Protectorates Begin
‘This land of Barbarians’: missions and protectorates begin Records from the Wellington Valley mission began with a death. In the spring of 1832, missionary William Watson wrote of his journey from Sydney to the Church Missionary Society station about 100 kilometres north-west of Bathurst. Watson, an energetic and cranky Yorkshireman, had worked as a shopkeeper and schoolteacher before moving to the colonies; for him, as for many of his contemporaries, missionary work meant an elevation through the ranks of the lower middle classes. He was accompanied in his journey by a ten-year- old Indigenous boy called Billy Black, who had been taken from the Wiradjuri country of Bathurst to Sydney by a Major McPherson. McPherson passed him on to the Watson household, where he became close to William and Ann Watson, learned to pray, and showed symptoms of the respiratory illness that would eventually kill him. According to Watson, Billy tolerated cruel treatment from white neighbours, who took his sickness for laziness and ‘repeatedly said that a horsewhip was the best medicine for him.’ He died quietly one night during the journey, and the missionaries wrapped him in a sheet of bark and buried him beside the bank of the Fish River. Watson wrote with mingled satisfaction and grief: When his happy spirit had left the cumbrous clod behind though I felt assured of his felicity I could not forbear weeping and sorrowing exceedingly, for I loved him as a Brother or as a Son and it was with the greatest difficult[y] imaginable that I got through the funeral service over him.