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Irene Kim
Professor Fred Myers / TA Tierney Brown
Cultures and Context: Indigenous Australia
30 November 2017
Essay Assignment 3: Topic 1
The Stolen Generations was a time period roughly between 1910 and 1970, in which countless Indigenous Australian children were forcibly removed from their families and homes under the implementation of government policies. Thus, many have been separated from their origins, and have sought to understand their identity, despite their estranged relationship with their Aboriginal history. The struggle to understand one’s Aboriginal identity has been one of the most prominent results of Australia’s colonial history, especially as the Australian government at the time, primarily deemed Aboriginality to be defined
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by genetics. One’s identity, however, is not a simple blueprint depicting the blood quantum or physical traits of an individual, rather it can be best understood as a journey, in which individuals identify themselves, and is also identified by others, through a collection of experiences, meanings, etc. The question of Aboriginality is rather complicated, particularly because of the vexed history of White colonialism. For much of the twentieth century, a great part of being defined as Aboriginal was determined and controlled by the State. As described in Ian Anderson’s, Black bit, white bit, White Australia thought Aboriginals to be unhygienic, uncivilized, inferior, etc., and found it necessary to forcibly detach them from their Indigenous culture. For White Australians, “to be an Australian citizen, for a person of Aboriginal heritage, meant nothing less than becoming a white Australian with a black skin” (Anderson 45); thus the Indigenous people underwent segregation and assimilation colonialism, in which they were stripped of their rights and ability to celebrate their heritage. Amongst all of the problematic ways in which White Australia defined Indigenous identity, their schemes to assimilate and differentiate Aboriginals based on their biological make-up or skin tone were notably unfortunate. Lighter skinned Indigenous people were often given more rights than darker skinned individuals, as they were assumed to be able to assimilate better to white society. The Indigenous people were often labeled as “half-castes” or “full-bloods” depending on their biological traits, as a part of the colonizers’ means to organize and maintain purity in White Australia. As colonialism played a great role in the Aboriginals’ sense of self, along with the way in which they were depicted by others, there were a number of different factors that led to the way in which the narrative of the Stolen Generations was formed.
In Bain Attwood’s ‘Learning about the truth’ The stolen generations narrative, he draws upon Peter Read’s hypotheses surrounding the stories of the Stolen Generations’ victims. While some children were unable to share their story of Aboriginality because of their unawareness of their heritage, Read depicts the shame that many others felt, as they worried that they, along with their families, would receive negative attention as a result of it; for many of these individuals “their descent or background was scarcely relevant to how they understood and/or represented themselves--in fact many wanted to deny their origins--and so their memory of separation was marginalised in the life stories they told” (Attwood …show more content…
187). The shame that these individuals felt is also reflected in the autobiographical book, My Place by Sally Morgan, in which she describes her journey to understand her Aboriginal identity and heritage. Sally struggles to understand her identity growing up, especially as her mother Gladys and grandmother Daisy, both victims of the Stolen Generation, are unwilling to share with her the truth about their Aboriginality. As she attends school, she begins to note differences between her and her classmates, particularly regarding her skin color, as well as her views on family life, as depicted in her drawing of her unclothed family (Morgan 18). Through small details like these, along with her family’s notable spirituality and connection to nature, one can observe the different aspects of Indigenous culture that are deeply rooted within the family. Although Sally later discovers that she is, in fact, of Aboriginal descent, her grandmother continues to be wary about sharing her story, as she feels a sense of shame and fear that Sally will also be taken away. She attempts to hide much of her Aboriginal story from her granddaughter, as she refuses to speak the Indigenous language and reveal her Aboriginal name. Despite all of the attempts by both Aboriginals and non-Aboriginals, to keep the Indigenous history silenced, and to define Indigenous people based on biological traits, one’s identity can not be merely simplified in this way.
Australian Aboriginals believe their identity to be defined by the relationships that they have with one another. Without recognition and acceptance into an Indigenous community, one can not identify themselves as Aboriginal. Even prior to understanding her Aboriginal heritage, Sally displays her values regarding kinship and strong relationships, as she describes her “meetings” with her siblings, and expresses her concern with her family being torn
apart. The value of being accepted by a community is also readily apparent in Sally’s interactions with the whole network of relatives that she meets when she visits Corunna Downs, where her ancestors once resided. Through the stories of each individual she encounters, including Jack, Tommy, and Doris, she begins to understand bits of her heritage and further, gains a better understanding of her identity, a huge question in her life that she struggled to answer. With the learning about her ancestors and the shared suffering, brutality and despair that they endured as they were forcibly assimilated into White Australia, Sally describes her and her mother to have felt as though they had “suddenly come home and now [they] were leaving again. But [they] had a sense of place now” (Morgan 290). Belonging to a place is one of the key values in traditional Aboriginal culture, as Indigenous people carry close ties to land, as well as the relationships they have established. Thus, Peter Read and co-director Coral Edwards found great importance in developing Link-Up, a service with the functions of bringing families that were broken as a result of the Lost Generations, together (Attwood 190). The service describes the importance of returning to one’s place and asserts that “‘by coming home to your family you’re finally coming home to yourself, to the self that is your birthright. It’s a coming home to the realisation of the person you really are, so that you can finally stand up and know inside: this is me’” (Attwood 191). By seeking to return home to one’s own cultural and familial roots, one can search for his or her own Aboriginal identity. With the loss of Aboriginality, individuals must aim to regain and reestablish themselves by journeying to find their place. As Sally Morgan seeks to gain a better sense of self, she finally finds a place of belonging, in which she can embrace her Aboriginal identity through the recognition and storytellings of the Corunna family. In traditional Aboriginal society, individuals typically do not pursue or aim to discover their identities, as they are often assigned to them through initiations and rituals. However, with the loss of Aboriginality from the removal of children during the time period of the Stolen Generations, Indigenous people must seek to reestablish their identities through Aboriginal communities and storytelling. Understanding one’s own identity reaches beyond biological characteristics; we build our identity through the accumulation of our histories, values and experiences.
Thomas King uses an oral story-telling style of writing mingled with western narrative in his article “You’re Not the Indian I Had in Mind” to explain that Indians are not on the brink of extinction. Through this article in the Racism, Colonialism, and Indigeneity in Canada textbook, King also brings some focus to the topic of what it means to be “Indian” through the eyes of an actual Aboriginal versus how Aboriginals are viewed by other races of people. With his unique style of writing, King is able to bring the reader into the situations he describes because he writes about it like a story he is telling.
Samuel Wagan Watson presents an Aboriginal perspective on Australian identity, exploring the marginalization of Aboriginal culture. Watson associates
Nan Dear, the matriarch of the family, is challenged and is subsequently forced to reflect on her past experience with white Australians. In the past, Nan Dear experience the Stolen generation, ‘they forced us to leave. Forced us to leave Cummeragunja. Our home.’ The inclusive pronoun ‘us’ places herself amongst other children who were taken away from their home.
The contributions and achievements of Indigenous role models continue to make substantial impacts upon our history in areas such as the arts, sport, education, science and more increasingly; the world of Politics. Modern Australia is recognising and celebrating the achievements of Aboriginal people more than ever before, where the social landscape is changing (albeit slowly) as a result. The gradual change of peoples ingrained preconceptions, unfounded ideas and prejudiced notions are being challenged and ultimately transformed.
Emerging from the principle theme of equality are the basic and life-altering needs that the Aborigines call for. The most basic needs are also courteous deeds. Aborigines are longing for "help" in times of assistance, to be "welcome(d)" and to have a "choice" in life. A need for an end to stereotyping and racial prejudice is expressed in the use of wording chosen by Walker. She articulates her anger towards defamation directed at the Aboriginal community.
The stolen generation is a scenario carry out by the Australian government to separate most aboriginal people’s families. The government was enforced take the light skinned aboriginal kids away from their guardians to learn the white people’s culture in the campus around the country and then send them back to their hometown and prohibit them join the white people’s society after they turn be an adult. The
As European domination began, the way in which the European’s chose to deal with the Aborigines was through the policy of segregation. This policy included the establishment of a reserve system. The government reserves were set up to take aboriginals out of their known habitat and culture, while in turn, encouraging them to adapt the European way of life. The Aboriginal Protection Act of 1909 established strict controls for aborigines living on the reserves . In exchange for food, shelter and a little education, aborigines were subjected to the discipline of police and reserve managers. They had to follow the rules of the reserve and tolerate searchers of their homes and themselves. Their children could be taken away at any time and ‘apprenticed” out as cheap labour for Europeans. “The old ways of the Aborigines were attacked by regimented efforts to make them European” . Their identities were threatened by giving them European names and clothes, and by removing them from their tra...
...rial covered in the unit Aboriginal People that I have been studying at the University of Notre Dame Fremantle, Aboriginal people have had a long history of being subjected to dispossession and discriminatory acts that has been keep quite for too long. By standing together we are far more likely to achieve long lasting positive outcomes and a better future for all Australians.
This strategy of developing a relationship with Aboriginal communities can be seen as one of the most important strategies in the regards to the realisation of meeting 1.1.2 (NSW DET 2008). These learning partnerships have been proven to be beneficial to the community on the whole, not only “giving credibility and integrity to the teaching of Aboriginal students and syllabus content related to Aboriginal issues” (NSW BOS 2008, p. 2) but also builds pride and confidence within the Indigenous parents and therefore their community. The NSW BOS (2008, p. 2) goes on to say that for a school to provide authentic experiences, skills and knowledge in context to Aboriginal studies; they must consult Aboriginal people. The AETP (NSW DET 2008) believe that consultation with Aboriginal communities will provide the support and knowledge teachers need to develop engaging and motivating learning environments and scenarios, demonstrate high expectations and work with Aboriginal students in their pursuit of ‘personal
The HREOC’s began a process called the Bringing Them Home report to help Indigenous families and victims of the Stolen Generation reconnect and to bring focus to the discrimination and illegality of stealing a child away from their family. The report suggested that the authorities should apologise for what they’ve done to the Indigenous people, help them reunite with their family, publically
among Aboriginal Australian’, in N Purdie, P Dudgeon & R Walker (eds), Working Together: Aboriginal
In saying this, Aboriginal communities feel the need to be independent and seclude themselves from the rest of society as they proclaim and habituate on “their land” in the search for recognition and hierarchal treatment. Aboriginal peoples are constantly being stereotyped, ridiculed for their way of living, and essentially dismissed as human beings contributing to our society. These individuals get treated unfairly due to their upbringings and ways of living, leaving an unpleasant disconnect between Aboriginals and non-Aboriginals, still today, many years
Since the time of federation the Aboriginal people have been fighting for their rights through protests, strikes and the notorious ‘day of mourning’. However, over the last century the Australian federal government has generated policies which manage and restrained that of the Aboriginal people’s rights, citizenships and general protection. The Australian government policy that has had the most significant impact on indigenous Australians is the assimilation policy. The reasons behind this include the influences that the stolen generation has had on the indigenous Australians, their relegated rights and their entitlement to vote and the impact that the policy has had on the indigenous people of Australia.
The Stolen Generation has left devastating impacts upon the Aboriginal culture and heritage, Australian history and the presence of equality experienced today. The ‘Stolen Generation’ refers to the children of Aboriginal descent being forcefully abducted by government officials of Australia and placed within institutions and catholic orphanages, being forced to assimilate into ‘white society’. These dehumanising acts placed these stolen children to experience desecration of culture, loss of identity and the extinction of their race. The destructive consequences that followed were effects of corruption including attempted suicide, depression and drug and alcohol abuse. The indigenous peoples affected by this have endured solitude for many years, this has only been expressed to the public recently and a proper apology has been issued, for the years of ignorance to the implementation of destruction of culture. The Stolen Generation has dramatically shaped Australian history and culture.
Parbury (1999:64) states that Aboriginal education “cannot be separated” from the non-Aboriginal attitudes (racially based ethnocentricity that were especially British ie. white and Christian) towards Aborigines, their culture and their very existence. The Mission Schools are an early example of the connection between official education policies and key events in Aboriginal history. Aboriginal children were separated from their parents and placed into these schools which according to McGrath (as cited by Parbury, 1999:66) it was recommended that these establishments be located ‘as far as possible’ from non Aboriginal residents so as to minimize any heathen influence that Aboriginal children might be subject to from their parents. Mission Schools not only prepared Aboriginal youth for the manual labour market but also, adds Parbury (1999:67) their aim was‘to destroy Aboriginal culture and replace it with an Anglo-European work and faith ethic.’ Despite the NSW Public Instruction Act (1880) which made education free, secular and compulsory for all children Aboriginal children could be excluded from public schools based on prevailing dominant group attitudes. Consequently, the NSW Aborigines Protection Act (1909) was introduced as a result of a perceived public education crisis and Laws had already been passed, similar to protectionist type policies. This Act gave the State the power to remove Aboriginal children from their families whereby this period of time has become known as ‘Stolen Generations.’ It was during this time that Aboriginal children were segregated from mainstream schools. (Parbury, 1999; Lippman, 1994).