Dr Charles Perkins AO
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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. -
Did You Know? Some Quick Statistics…
Football, or soccer, is truly a World Game, with an unmatched ability to bring people from different backgrounds together. With attention turning to Brazil for the FIFA World Cup, which starts on 12 June 2014, there is no better time to discover the contributions Aboriginal and Torres Strait Islander people have made to the World Game. Did you know? Harry Williams is the only male Aboriginal player to represent Australia at a World Cup. He joined the Socceroos in 1970 and later played in the 1974 World Cup in Germany.1 In 2008, Jade North became the first Aboriginal player to captain the Socceroos. He has a tattoo with his tribal name, “Biripi”, on his left arm and recently played in the 2014 A-league grand final.2 Lydia Williams and Kyah Simon are the first two Aboriginal women to play together in a World Cup. Lydia played in the 2007 and 2011 World Cups, and Kyah played in 2011.3 In 2011 Kyah became the first Aboriginal Australian to score a goal in a World Cup. Charlie Perkins was offered a contract to play soccer for Manchester United before becoming the first Aboriginal person to graduate from the University of Sydney. Travis Dodd was the first Aboriginal Australian to score a goal for the Socceroos.4 Some quick statistics… The Football Federation of Australia (FFA) estimates that there are 2,600 registered Aboriginal and Torres Strait Islander soccer players.5 Harry Williams played 6 matches for Australia in the 1974 World Cup qualifying campaign.6 1 http://www.deadlyvibe.com.au/2007/11/harry-williams/ 2 The Aboriginal Soccer Tribe: A History of Aboriginal Involvement with the World Game, John Maynard, Magabala Books: Broome, 2011 3 http://noapologiesrequired.com/the-matildas/15-facts-about-the-matildas 4 http://www.footballaustralia.com.au/perthglory/players/Travis-Dodd/72 5 http://www.footballaustralia.com.au/site/_content/document/00000601-source.pdf 6 Tatz, C & Tatz, C. -
My Mother Found Me in Alice Springs
THE FIRST ABORIGINAL DOCTOR Gordon Briscoe 19 April 2019 Born in Alice Springs in 1938 Gordon Briscoe was a talented soccer player and became the first Indigenous person to gain a PhD (Doctor of Philosophy) from an Australian University in 1997. Gordon Briscoe in the 1960s. Doctor Briscoe’s journey is remarkable. Since the 1950s he has been a prominent Indigenous activist, leader, researcher, writer, teacher and public commentator. After a challenging institutional upbringing which saw him criss-cross the nation, initially struggling at school with limited support, he managed to gain the highest qualification an Australian University can offer. Along the way he was the first Indigenous person to stand for Federal Parliament in 1972 and worked with legendary eye surgeon Fred Hollows to establish the National Trachoma and Eye Health Program. Today he is one of the leading academics specialising in Indigenous history and his research has helped him to reclaim his traditional family and sense of cultural identity. Descended from the Marduntjara and Pitjantjatjara peoples of Central Australia Briscoe’s maternal grandmother, Kanaki, was born west of Kulkara. She travelled around the Mardu lands to forage and participate in ceremonies. Kanaki’s traditional husband was Wati Kunmanara, but she conceived Briscoe’s mother Eileen with a white man named Billy Briscoe. Briscoe lived at “The Bungalow” in Alice Springs until he was four. After the bombing of Darwin in February 1942, the residents of the Aboriginal institutions were evacuated from the Northern Territory. Briscoe and his mother were initially evacuated to Mulgoa in the Blue Mountains of NSW, but after the birth of his brother they were sent to the South Australian town of Balaklava for the remainder of the war. -
Health and Physical Education
Resource Guide Health and Physical Education The information and resources contained in this guide provide a platform for teachers and educators to consider how to effectively embed important ideas around reconciliation, and Aboriginal and Torres Strait Islander histories, cultures and contributions, within the specific subject/learning area of Health and Physical Education. Please note that this guide is neither prescriptive nor exhaustive, and that users are encouraged to consult with their local Aboriginal and Torres Strait Islander community, and critically evaluate resources, in engaging with the material contained in the guide. Page 2: Background and Introduction to Aboriginal and Torres Strait Islander Health and Physical Education Page 3: Timeline of Key Dates in the more Contemporary History of Aboriginal and Torres Strait Islander Health and Physical Education Page 5: Aboriginal and Torres Strait Islander Health and Physical Education Organisations, Programs and Campaigns Page 6: Aboriginal and Torres Strait Islander Sportspeople Page 8: Aboriginal and Torres Strait Islander Health and Physical Education Events/Celebrations Page 12: Other Online Guides/Reference Materials Page 14: Reflective Questions for Health and Physical Education Staff and Students Please be aware this guide may contain references to names and works of Aboriginal and Torres Strait Islander people that are now deceased. External links may also include names and images of those who are now deceased. Page | 1 Background and Introduction to Aboriginal and Torres Strait Islander Health and Physical Education “[Health and] healing goes beyond treating…disease. It is about working towards reclaiming a sense of balance and harmony in the physical, psychological, social, cultural and spiritual works of our people, and practicing our profession in a manner that upholds these multiple dimension of Indigenous health” –Professor Helen Milroy, Aboriginal Child Psychiatrist and Australia’s first Aboriginal medical Doctor. -
MS 4013 Records of the Aboriginal Embassy, Mugga Way, Red Hill
AIATSIS Library Catalogue Manuscript Finding Aid Index Australian Institute of Aboriginal and Torres Strait Islander Studies Library MS 4013 Records of the Aboriginal Embassy, Mugga Way, Red Hill, Canberra 1973-1977 CONTENTS COLLECTION SUMMARY………………………..……………………….……....page 3 CULTURAL SENSITIVITY STATEMENT……………….…………………….....page 3 ACCESS TO COLLECTION…………………………….…………………………page 4 COLLECTION OVERVIEW…………………………………….….…………….....page 4 NOTE ON ADMINISTRATIVE HISTORY………………………………………...page 6 SERIES DESCRIPTION……………………………………….…………………...page 8 Series 1 Embassy Records p.8 Sub-series 1/1 Proclamations and circulars p.8 Sub-series 1/2 Embassy correspondence & other papers p.8 Sub-series 1/3 Embassy files p.13 Sub-series 1/4 Ephemera p.24 Sub-series 1/5 Press cuttings p.26 Sub-series 1/6 Tea set p.26 Series 2 National Aboriginal Consultative Committee, 1973-1974 p.26 Series 3 National Aboriginal Congress, 1975 p.28 MS 4013, Records of the Aboriginal Embassy, Mugga Way, Red Hill, Canberra Series 4 Commonwealth Parliament, Records of Committees of Inquiry p.28 Sub-series 4/1 House of Representatives Standing Committee on Aboriginal Affairs p.28 Sub-series 4/2 Senate Committees p.31 Series 5 Reports p.41 Series 6 Copies of journal articles p.44 Series 7 Legislation p.48 Series 8 Printed material: Maori; Canadian Indian; African, Israeli & others p.50 Series 9 Poster p.54 Appendix: discarded printed material Publications – Annual Reports p.55 Publications – Other Reports p.57 Publications – Submissions to Committees of Inquiry p.60 Publications – Other -
My Mother Found Me in Alice Springs
WHEN MALCOLM MET MENZIES Malcolm Cooper 1 February 2019 Malcolm Cooper, born in Alice Springs in the 1930s who grew up at St Francis House, met and lobbied Prime Minister Sir Robert Menzies in 1963 in Canberra as part of a delegation to promote justice for Aboriginal people. He was the inaugural president of the SA Aborigines’ Progress Association in the 1960s and was the first indigenous person to play for the Port Adelaide Football Club. Malcolm Cooper, third from right, with delegation of Aboriginal representatives who met with Prime Minister Robert Menzies in 1963. Malcolm Cooper was one of the original six boys to depart from Alice Springs in 1945 for Adelaide with his mother’s consent to live at St Francis’ House run by Father Percy Smith and his wife Isabel. His mother Dido Cooper was at the railway station with the other mothers crying as the boys left on their new adventure. Malcom did well at school and initially went to Woodville High School and then Le Fevre Boys Technical School at Semaphore during the long period when Fred Vickery was headmaster, which stretched from 1943 to 1969. Mr Vickery was an accomplished sportsman and was an enduring support for the St Francis’ House boys. Vickery encouraged student participation in all sports and mentored a number of St Francis’ House boys giving them a chance to play for the Port Adelaide Football Club. Malcolm was one of those boys. He excelled at Aussie Rules and was the first indigenous person to play for the Port Adelaide Football Club playing many games with the great Fos Williams during the club’s era of dominance, which included six premierships in succession in the 1950s. -
Use of Theses
THESES SIS/LIBRARY TELEPHONE: +61 2 6125 4631 R.G. MENZIES LIBRARY BUILDING NO:2 FACSIMILE: +61 2 6125 4063 THE AUSTRALIAN NATIONAL UNIVERSITY EMAIL: [email protected] CANBERRA ACT 0200 AUSTRALIA USE OF THESES This copy is supplied for purposes of private study and research only. Passages from the thesis may not be copied or closely paraphrased without the written consent of the author. DISEASE, HEAL TH AND HEALING: aspects of indigenous health in Western Australia and Queensland, 1900-1940 Gordon Briscoe A thesis submitted to History Program, Research School of Social Sciences The Australian National University for the degree of Doctor of Philosophy September 1996 This thesis is all my own work except where otherwise acknowledged Dedication This thesis is dedicated to my late mother, Eileen Briscoe, who gave me my Aboriginal identity, to my wife Norma who kept body and soul together while the thesis was created, developed and nurtured and, finally, to the late Professor Fred Hollows who gave me the inspiration to believe in my~lf and to accept that self-doubt was the road to scholarship. (i) Acknowledgments I have gathered many debts during the development, progress and completion of this thesis. To the supervisory committee of Dr Alan Gray, Dr Leonard R. Smith, Professor F.B. Smith and Professor Donald Denoon, who have all helped me in various ways to bring this task to its conclusion. To Emeritus Professor Ken Inglis who supported me in the topic I chose, and in reading some written work of mine in the planning stages, to Dr Ian Howie-Willis for his textual advice and encouragement and to our family doctor, Dr Tom Gavranic, for his interest in the thesis and for looking after my health. -
AN APPRECIATION of KEVIN JOHN GILBERT Gordon Briscoe
THE STRUGGLE FOR GRACE: AN APPRECIATION OF KEVIN JOHN GILBERT Gordon Briscoe Kevin John Gilbert died on 1 April 1993 from a debilitating respiratory illness. He was an acclaimed Australian writer and he takes his place at the heart of 'the Australian national tradition'. During his life, however, he was an enigma to Australians, Aborigines and other Australians alike1. The term 'the Australian national tradition' is a feature of Russel Ward's writing, by which I mean a nation's conception of itself, and I am using this because it is typical of the way many Aborigines lived: people of Aboriginal descent helped, too, to create that legend. This self-conception was important because it influenced the way people acted, whether collectively or by themselves. And as in nations which perceive certain patterns of behaviour as typical of themselves, so the Australian national character, or tradition, makes that character a real one. This character, like Ward's legend,2 found its shape most notably in the rural hinterlands of Australian pastoralism. It was in areas like this that many Aborigines, including Gilbert, were raised from childhood to adulthood. Before being released from prison in 1971, he managed to develop a public profile even though his art was difficult to comprehend. In part, only a handful of people understood the subjects on which he wrote. In part also, it was not easy to gain his confidence sufficiently to be able to understand the life of the man himself. Few people were able to do so. Nor did he reveal much. The world was able to sense, however, a self-admiration with which only a few other people concurred. -
Rachel Perkins
Keynote address / Rachel Perkins I thought I would talk today about a project called First Australians, which is a documentary project. We are still in the midst of it. When I talk to people about it, like taxi drivers, they ask “What do you do?” and I say I make films. They say, “What are you working on?” and I say, “I’m working on this documentary series called First Australians” and they go “Oh great, it is about the migrant community coming to Australia” and I say, “No, no! It is actually about the first Australians, Indigenous Australians. So, we are still grappling with the title and whether it is going to be too confusing for people to grasp. But the name First Australians sort of makes the point of it trying to claim the space as Australia’s first people. If anyone has any better suggestions, come up to me at the end of the session! First Australians. It is probably the most challenging project that I’ve worked on to date. It is the largest documentary series to be undertaken in Australia. It is being made by a group of Indigenous Australians under the umbrella of Blackfella Films, which is our company. It has a national perspective and it is really the history of colonisation, which is a big part of our story. It charts the period from the 1780s through to 1993. It began in 2002 when Nigel Milan, who was the then General Manager of SBS, approached me. They had shown a series on SBS called 500 Nations, which is a series on Native American people. -
My Mother Found Me in Alice Springs
I SHARED MY MOTHER WITH THE ABORIGINAL CHILDREN Finale Part One 28 April 2019 More than fifty boys lived at St Francis’ House from 1945 to 1959. Many of those children came from Alice Springs and St John’s Hostel and other places in the Northern Territory. Some of their stories have been lost. Some of their stories are incomplete or records missing. We have tried to collect what we can and with help from people from Alice Springs and elsewhere we have been able to bring together this series, “Kids from the Alice.” L-R - Jim Foster, David Woodford, Peter Tilmouth, Malcolm Cooper at St Francis’ House in the 1950s. I have been fortunate to work with my father John P McD Smith on researching and writing this series. This article includes some of the other snippets that have been collected along the way. John spent his childhood in Alice Springs and lived at the rectory in the early 1950s with his parents, Father Percy Smith and his wife Isabel. The couple met in Alice Springs in the early 1940s and were married at The Church of the Ascension in 1943. John was an only child, but as his parents cared for many children at St John’s Hostel, so there were always other kids around. John recalls, “I had many Aboriginal brothers. Some in Alice Springs. More back in Adelaide at St Francis’ House where I was born in 1946.” “I was younger than most of them. They used to play with me and with my toys. I remember crying when one of my favourite toy trucks was broken.” “Some of the children didn’t have their mothers. -
Putting Place Back Into Urban Aboriginal History
Chapter 5 ‘The evidence of our own past has been torn asunder’: Putting place back into urban Aboriginal history Peter Read Department of History, University of Sydney Abstract: It is easy to demonstrate the lack of signage about the history of Aboriginal Sydney, but it is not all due to racism and apathy. Ignorance and forgetfulness are relevant too. Here I argue not for more signage, but, while continuing further research, to bring the information that we already have online into two- or three-dimensional forms. Introduction Dr Gordon Briscoe is an Indigenous historian, born in Central Australia. In 1942 he was removed, with his mother, from Central Australia, taken first to Balaklava near Adelaide and, at four years of age, placed in a church home in Mulgoa, western Sydney. In 2009, more than 60 years later, he revisited the site where 40 similar Northern Territory Aboriginal children had been institutionalised. Of the structures relating to the children who lived within the grounds, nothing remains in place: not a building, foundation or plaque. St Matthew’s Church remains and functions, but the rectory where the staff had their quarters has been demolished, the dormitory has been relocated and the grass where it once stood has been re-sown. Walking the grounds was a sad experience, but of all the painful memories, perhaps Gordon Briscoe’s sharpest reflection was the absence of any marker to the children’s existence. He reflected (Briscoe 2013): When we talk about what Aboriginal people are sorry for, it’s the way they treated us and our past. -
A VOICE in the WILDERNESS: Listening to the Statement from the Heart Author: Celia Kemp, Reconciliation Coordinator | Artist: the Reverend Glenn Loughrey
A VOICE IN THE WILDERNESS: Listening to the Statement from the Heart Author: Celia Kemp, Reconciliation Coordinator | Artist: The Reverend Glenn Loughrey Foreword Listening is an important, if not dying, art form. Being able to hear the First published November 2018 Second printing with minor updates, June 2019 voice of the other is deeply challenging. It seems to me, at least, that many ISBN: 978-0-6483444-0-7 Australians wish to hear the voice of Aboriginal and Torres Strait Islander peoples. They truly want to hear what is on our hearts. Yet, at the same Free pdf version, Leader’s Guide or time there are some whose hearts have turned cold, and do not wish to to order hard copies: www.abmission.org/voice listen to anything but their own voices. ‘The Statement from the Heart’ is an important voice for the aspirations and hopes of the First Nations peoples of our land. It deserves to be heard by ABM is a non-profit organisation. many, and for those who have stopped their ears it could become a chance for ‘hearts of stone to be turned into hearts of flesh.’ (Ezekiel 36: 26). This Study has been made possible by donors who support ABM’s ‘Voice in the wilderness: Listening to the Statement of the Heart’ is the creation of loving listening by Celia Kemp; encouraging the Church to stop Reconciliation work. We especially and listen. This study also gifts us with the opportunity to ‘listen’ to the art acknowledge the generous support of Glenn Loughrey, a Wiradjuri man and Anglican Priest; the penetrating of the Society of the Sacred Mission voice of sight, colour and image.