The Yield (shortlisted for the 2020 Stella Prize) introduces us to August, a young Wiradjuri woman from a fictional valley in NSW. August returns home when her beloved grandfather (‘Poppy’) dies, after she’d been living in England for some years. The reader quickly realises that August is something of a restless soul running away from – or searching for – several things, including the sorrow and guilt she experienced after the mysterious disappearance of her older sister Jedda, years ago.
The author does not flinch from dealing with the troubling issues and problems that beset many indigenous communities around Australia. In doing so, she places them firmly within the context of inter-generational trauma, the fracturing of families, communities and culture that began with the colonisation of this country by the English just over two hundred years ago. August is dealing with her own childhood memories but also the hints of far bigger events that took place in and around her childhood home. Early in the book, she dreams about her grandfather speaking to her:
…he was telling her that there was a lot to remembering the past, to having stories, to knowing your history, your childhood, but there is something to forgetting it too…There are few worse things than memory, yet fewer things better, he’d said. Be careful.The Yield p9
This theme of memory is woven throughout the novel in several ways. While we never meet Poppy (Albert Gondiwindi) we are introduced to him through his book, a carefully compiled dictionary of lost words and phrases from the Wiradjuri language. This is such an effective device, bringing the reader as it does into his world view, touching on his own life experiences but also the history of white settlement of his country and the interactions between settlers and Wiradjuri. And his widow, August’s nana Elsie, tells August:
There was a war here against the local people. In that war the biggest victim was the culture, you know?…Please don’t be a victim, Augie. It’s an easy road, that one…The land, the earth is the victim now – that needs an army, I reckon. She’s the one in real trouble.The Yield pp92, 93
Certainly the valley is now under direct threat by a proposed tin mine that …slithered up like a snake – worse than a snake – ready to make a million, a billion or more for a couple of greedy mates. (p127)
The place names in the novel’s fictional setting are a deliberate reminder of atrocities committed against indigenous people in the not too distant past: Massacre and Poisoned Waterhole Creek (both of which are real place names), Prosperous Mission, which is based on a real Aboriginal mission that operated in the 1880’s. There is also mention of the ‘homes’ to which Aboriginal children were taken after forcible removal from their parents; practices now known as the Stolen Generations.
If in doubt about the extent or veracity of massacres and other atrocities, you may wish to look at the Colonial frontier massacres map of Australia, compiled by the Centre for 21st Century Humanities through University of Newcastle. It is a sobering website.
Another thread running through the story is to do with the fictional Reverend Greenleaf, a Lutheran pastor of German heritage, who founded and ran Prosperous Mission in the 1800’s. During WWI he is the victim of anti-German sentiment and interred, and we read his impassioned plea for the welfare of the Aboriginal people of his district, foreseeing a grim future for them.
All the disparate threads are brought together by the end of the novel and August is left reflecting on the changes brought about within herself. She thinks about her grandfather’s dictionary and the importance of their language:
English had changed their tongues, the formation of their minds, August thought – she’d drifted in and out of herself all that time. The language was the poem she had looked for, communicating what English failed to sayThe Yield pp306&2
…I’m writing about the other time though, deep time. This is a big, big story, the big stuff goes on forever, time ropes and loops and is never straight, that’s the real story of time.
This is reminiscent of the reflections about time made by the Gay’wu Group of Women in their beautiful book Song Spirals. It prompted me to think again about the fascinating differences across human cultures, as well as the similarities.
The Yield was published by Hamish Hamilton (an imprint of Penguin Random House Aust) in 2019. It is an accessible story with beautiful language and imagery. It asks some deep questions such as: is Australia mature enough to embrace all aspects of its history, both ancient and more recent?
The Yield is a worthy contender for the 2020 Stella Prize.
#2020StellaPrize #AussieAuthor20 #readthestella
No Small Shame takes the reader into the world of emigrants to Australia at the beginning of the twentieth century: specifically a young woman, Mary O’Donnell, from Irish Catholic roots who travels across the world to Australia in 1914. Her father and that of her childhood friend Liam are miners from Ireland who emigrated to Scotland in the hope of finding work. Now, they are uprooting once again to work ‘down the pits’ in Wonthaggi, a coal mining region of Victoria.
The author immerses us in the appalling poverty of these families and communities: the cold, cramped row houses in Scotland, the deaths of babies and children from diseases like diphtheria and pneumonia, the grinding work in the pits, the smell of chamber pots and unwashed underarms. It is not a romantic picture of the past which is just as well, because there is precious little romance to be had in the lives of people like the O’Donnells and the Merrilees, nor in the life of Mary’s friend Winnie, married off in her teens to a surly, uncaring man who takes her to live on a farm outside of town – if ‘live’ is the right word here. ‘Survive’ is probably more accurate.
Despite their unpromising start in life, Mary and Liam both dream of better things. Mary nurtures her secret love for the boy she grew up with, but her feelings don’t seem to be reciprocated. All Liam cares about is getting away from his family and the seemingly inevitable work in the mine with his father. he wants to buy a good house and have money to spend. To ‘be his own man.’ And his growing frustration leads him into a life of drink.
Mary tries to muster dignity and defiance against everything that is ranged against her: her poverty, her employer, the religious and social strictures of the day, the unbending anger and resentment of her mother, her misplaced love and loyalty to an undeserving man. She finds herself in a situation all too common at that time, with a lack of agency a reality for so many women. It is a stark portrayal of the transactional nature of a loveless marriage:
But life for them was never meant to be more than what it was. Even marriage didn’t mean you had to be happy every bloody minute of every bloody day.No Small Shame p337
The author vividly illustrates how religious and social hypocrisies impacted unfairly on women, who were expected to uphold standards of virtue and responsibility that some men seemed to avoid. The edicts of church and community left no room for mistakes, or allowance for people to change.
On top of all of this, the world is plunged into war which further strains families and communities to breaking point. Once the survivors return home, we see the cruel negligence of all who’d suffered in the fight for ‘King and Country.’ (As an aside, this is one of the reasons why I struggle with ANZAC Day commemorations each year – knowing that while our leaders mouth platitudes about ‘Lest We Forget’, the physical and mental health, and the family and financial well-being of returned service people, is still shockingly neglected.)
Then the 1919 Spanish Flu pandemic hits – which to a reader in 2020, echoes the panic and fear about the latest virus now sweeping the world.
This might sound like No Small Shame is a litany of misery. There is sadness, despair and anger, yes. But the author shows us Mary’s growing internal defiance and her arguments with herself. The narrative is close third person, so the reader is able to hear Mary’s thoughts as well as watch her actions. Her voice in the novel is lovely – full of idioms of the day, especially of the working class Irish Catholic community in which she is placed. Mary develops a stronger sense of independence, a realisation that she must stand on her own two feet. She also has an ironic, humorous bent which helps to soften some of the more difficult aspects of life:
With thousands of men gone to the front, she’d not reckoned on the Government decreeing it not proper for women to take over the jobs of men. What was the big call for women in Australia? Socks! Socks and pyjamas, thank you. Don’t trouble yourself to fill a real job, just sew and knit a bit! It made her wonder if women struggling in the bush to keep sheep alive in the drought, and bringing in a harvest with their menfolk away, knew they ought not to be doing ‘men’s’ work.No Small Shame, p197
By the novel’s end, Mary has come to an acceptance of who she is and what she deserves in life, and is taking steps to change her situation for the better:
Placid, good, gentle Julia. The type of wife and mother she could never be. She’d always be one to question the justice, or the lack.No Small Shame, p338
This is Christine Bell’s debut novel for adults, though she has published many works of short fiction for both adults and children, and has also written a Young Adult manuscript. I hope she continues to write stories like this one, which brings history to life and also tells us important things about our own times.
No Small Shame will be published by Impact Press (an imprint of Ventura Press) on 1 April 2020. My thanks to Holly for an advance reader copy.
My heart was full as I read this unusual and generous book. When I had finished, I felt two things: humility and gratitude. Along the way there were many ‘light bulb’ moments, when aspects of Yolŋu culture that had been confusing or which I had previously misunderstood, became a bit clearer.
Songspirals (published 2019 by Allen & Unwin) was written by the Gay’wu Group of Women (or ‘dilly bag women’s group’), consisting of Yolŋu women from north-east Arnhem Land in Australia’s far north, and non-Aboriginal women. Four sisters and a daughter, and three non-Aboriginal researchers from Macquarie University and the University of Newcastle, have collaborated on cultural and research projects over a decade and also co-authored three other books. Songspirals is an invitation to come on a journey of exploration and understanding.
The women describe songspirals (sometimes called songlines or song cycles) as:
… the essence of people in this land…We belong to the land and it belongs to us. We sing to the land, sing about the land. We are that land. It sings to us.Songspirals p xvi
The book was written to share something of Yolŋu culture, language, song and law, that have guided and protected people for thousands of years. The women write of milkarri:
We Yolŋu women from North East Arnhem Land … we cry the songcycles, we keen the songcycles – this is what we call milkarri. Only women keen milkarri. Milkarri is an ancient song, an ancient poem, a map, a ceremony and a guide, but it is more than all this too. Milkarri is a very powerful thing in Yolŋu life.Songspirals p.xvi
They share particular songspirals in the book, describing the deep knowledge and deep names of places, animals, clans, things. They also give the clearest explanation I have read of ‘Country’, of what it means within Yolŋu culture and spirituality:
Country is home, it sings to us and nourishes us. It is the feeling of home, the feeling of the seasons that communicate with us. It is all the beings of home. It is everything that we can touch or feel or sense, and it is everything beyond that too. It is everything that belongs in Country, with Country and as Country, including us. And it is the relationships between all those beings too. We come into being together…Songspirals pp.23, 40, 41
Yolŋu keep Country alive with language…the land grew a tongue and that tongue is the Yolŋu people…
Everything communicates and comes through the songspirals.
This communication between animals, between land, animals and people, between the tide, the sun and the moon, is about giving and receiving messages, about the seasons, about the weather, about people’s and Country’s safety and well-being.
I felt humble because of the breathtaking generosity of the women in sharing so much about their culture and their lives. Woven through the narrative are stories from their families, illustrating the resilience, pride and energy of Yolŋu in the face of appalling arrogance and dismissal on the part of non-indigenous people, from the very earliest contact to the present day. The depth and complexity of culture and languages that have been kept alive and vibrant through difficult times, shine from this book. All the authors ask in return is that: ‘...you respect this knowledge, to be respectful and be aware of the limits of what we are sharing.’ Songspirals p 258
Issues such as land rights, the destruction that mining inflicts on the land, bilingual or ‘two-way’ education, the dangers that come with losing language, and the ‘homelands’ or ‘outstations’ movement, (where indigenous people moved away from missions and towns, back to care for Country) are discussed in the book. It is clear that living on homelands is about health – the physical and mental health of people and of the land – NOT a ‘lifestyle choice’ as once dismissively described by a former Australian Prime Minister. Non-linear concepts of history, of time and of relationships, are also touched on.
These are hefty topics and the book is not an ‘easy’ read, partly because of the depth of the issues and partly because of its unusual narrative style, which cycles and repeats as do the songspirals it describes. But I was grateful for the opportunity to read about these important issues, not from commentators or political figures, but from Yolŋu women themselves. And the language – Yolŋu matha words are used liberally throughout (there is a glossary to help) and it’s a wonderful way to be introduced to the complexities and richness of one of Australia’s First Languages.
There is so much more I could say about this book and about the authors: sisters Laklak Burarrwanga, Ritjilili Ganambarr, Merrkiyawuy Ganambarr-Stubbs and Banbapuy Ganambarr, their daughter Djawundil Maymura, and Kate Lloyd, Sandie Suchet-Pearson and Sarah Wright.
I would encourage readers to visit the website of the Bawaka Collective to find out more about their work and research.
Also check out the music of other family members in the band East Journey. These musicians write and sing songs which are closely linked to much of the content and meaning of Songspirals.
Siena Stubbs, another of the younger Yolŋu generation, wrote and self published a book (since published by Magabala Books) called Our Birds: Ŋilimurruŋgu Wäyin Malanynha when she was just 16 years old.
Another member of this talented clan, Maminydjama Maymuru, has a successful modelling career as Magnolia. For this young woman,
…living in both worlds has given her a deeper understanding of both worlds and of life. In the Yolŋu way, she talks through the songspirals and that is where her message comes from.Songspirals p 133
For the authors of Songspirals, it is crucial that the next generations keep the language and culture strong while they negotiate living in two worlds. This is for the young people, their well being, health and connection to the things that will keep them strong. But it is also for the wider community, the land, the nation.
There is so much wisdom in this book, so much to absorb, to try to understand and to think about. I thank the Gay’wu Group of Women for their teaching and their generosity.
I’m not sure when I realised that the practice of removing indigenous Australian children from their families (resulting in what is now known as the ‘Stolen Generations’ and the subject of the 2008 National Apology by then Prime Minister Keven Rudd) did not only happen way back in Australia’s history, but was still happening during my childhood in the 1960’s. The understanding that while I was growing up, safe and secure in a loving family, other children my age were in very different circumstances – grieving the loss of their parents and communities, frequently subjected to abuse and neglect in institutions charged with their care – appalled me, as I know it has many other Australians. This is not ‘history’ (locked in the pages of a text book about the past) but the lived experience of generations of Australian families.
The White Girl (Queensland University Press, 2019) is in part an exploration of this blot on Australia’s record. The reader experiences 1960’s rural Australian life through the eyes of Odette, a strong and loving grandmother to Sissy, who she has cared for since her daughter Lila left their town after giving birth to her baby. Odette does not know where Lila is and has had to get on with the task of raising a granddaughter, drawing on her considerable personal resources of inner strength, kindness and respect for her culture and ancestors.
But this was a time and place in which overt racism was part of the everyday for Aboriginal and Torres Strait Island people, and Odette and Sissy experience the worst and the best of people as they go about their lives in their small community. The local policeman, Bill O’Shea, went to primary school with Odette and they were friends back then – but he is now an alcoholic reaching the end of his career and prefers to turn a blind eye to the goings-on in town, including the bullying and aggressive behaviour of Joe Kane and his eldest son Aaron, who takes against Odette and Sissy and threatens harm.
Then along comes a new police officer, Sergeant Lowe, who is determined to be the new broom the town needs and who takes seriously his responsibilities as the official guardian of the Aboriginal people in it. Unfortunately for Odette and Sissy, what this means is that he is set on removing Sissy from her grandmother’s care because in his view, an Aboriginal family is no place for a child to grow up, especially one who could ‘pass’ as white – like Sissy.
Matters are complicated by Odette’s health problems and she must find a way to protect Sissy from Lowe while dealing with her own uncertain future.
Along the way the reader is confronted by difficult truths about black/white relations at this time. For example, Lowe has a chart in his office on which he has listed each Aboriginal child in the local area, along with descriptions such as half-caste, quarter-caste and octoroon. Sissy is listed here, categorised as near white (p 115) Later, Odette reflects that:
…white people were fascinated with the skin colour of Aboriginal people, and what it might indicate…(She) understood that what this woman really wanted to know was how she’d inherited the white blood she carried and who it had come from. Odette didn’t know the answer to such questions. All she knew was that the women in her family loved all their children, regardless of the suffering and violence that had created them.p 146
Through Odette, Tony Birch suggests that the appalling and cruel behaviour exhibited by white people in authority over indigenous people, comes about because in order to carry out unjust government policies and laws, they needed to see Aboriginal people as ‘other’ and somehow at fault. Odette comments to her friend Jack:
Think if you were the police, Jack, knowing that one day you’d be told to go into a house and take kiddies away from their family. If you were to treat people with any decency, you couldn’t do that job. This fella giving us a hard time, he needs to be angry with us. Maybe even hate us. The only way they get by.p 164
The novel also deals with the so-called ‘exemption certificate’ that some Aboriginal people applied for. In essence, it was a document stating that they were no longer to be considered Aboriginal – which meant no longer subject to the laws and regulations governing every aspect of life for indigenous people under the Aboriginal Protection Act. Where you lived, if you were allowed to travel, who you might marry – these were all controlled by the relevant Protector or his delegates. Birch deals sensitively with what I am imagine has been a contested and difficult issue for many indigenous people, families and communities.
One of Odette’s friends answers Jack when he asks ‘What will we do, then?’ with the following:
What we’ve always done. Keep our heads down, think smart and get on the move again if the need comes.’p 247
What gets Odette through such difficulties are her recollections of a happy childhood, a loving marriage, and her connections to the natural world and the old people – her ancestors. She teaches Sissy about these things too, hoping that her granddaughter’s strong will and Odette’s love will guide her through life.
Each night, before Odette fell asleep, she asked the old people for help, that she would not lose Sissy as well.p 42
The White Girl is a beautiful book that deals sensitively with confronting issues of Australia’s past – and present.
For more information on Tony Birch and his books, see the UQP website.
For a long time now, I have been conflicted about the purpose and meaning of our national holiday, Australia Day, celebrated as it is on the day regarded by First Nations peoples as the beginning of the invasion by Europeans of their land. This year I was able to spend the day, and the evening before it, in a much more positive frame of mind, surrounded by reminders of the strength, resilience and richness of indigenous cultures. On the evening before the 26th January, I was lucky enough to attend a stunning show, Bungul, at the Sydney Opera House (shout out to my beautiful friend Anita for such a generous Christmas gift!)
The concert was a performance by musicians from Sydney Symphony Orchestra, and Yirritja and Dhuwa performers from north-east Arnhem land. The music was that of the late ‘Dr G’ (Gurrumul) Yunupingu, sublime and evocative music about his country, his people and his family. Along with the music was live dance performances and a visual backdrop of images from country, dancers, and seascapes. Mesmerising and moving. The joy expressed by the dancers as they performed was wonderful. It was an unforgettable experience and I think for the several thousand audience members in the Concert Hall of arguably Australia’s most famous building, a thought provoking way to experience the eve of Australia Day.
For two hundred years, Australian society has blocked its ears to the remarkable indigenous cultures that are our inheritances. As the urgency grows daily to find a more sustainable way to live with the fragile land that supports us, it is surely time to take stock and learn from the extraordinary cultures that have always been around us, cultures such as the Yolgnu. It is time to listen.Nigel Jamieson, Director of Bungul
After the concert ended, my companions and I headed for Barangaroo, another spot on Sydney Harbour, named for a Gadigal woman who lived around the area at the time of the landing of the First Fleet in 1788. There we joined a vigil of Sydneysiders who had gathered together to experience a fire and smoking ceremony, listen to indigenous people sing, dance and speak about what the 26th January means to them. It was a beautiful experience although we missed the first part of the night due to the walk from the Opera House.
On Australia Day itself, 26th January, I was surrounded by families, dancers, musicians, friends to reflect on and celebrate Australia’s incredible richness of culture at the Yabun Festival, a whole day celebration of Aboriginal and Torres Strait Island communities, languages, music, dance and much else.
All in all, these experiences added up to a much more meaningful way to spend the national day, away from the sometimes forced and artificial sense of ‘nationalism’ which can accompany this occasion. I think there is much to celebrate about my country but also much that needs to be done to redress past and continuing wrongs. So a day of thinking about and reflecting on these and other aspects of Australia’s story, was most welcome.
Now, to the book I finished just before this experience: The Mind of A Thief, which explores some of these questions.
Published in 2012 (Queensland University Press), it is the second of Patti Miller’s books I’ve read. The first, Write Your Life, is a ‘how to’ of memoir or life writing, the area for which she is justifiably well known. I have heard it said that Miller could ‘write about a blade of grass and make it interesting’ and after reading The Mind of a Thief I have to agree!
Not that this book is about blades of grass—or rather, it is about grasses, and rocks, and the sky, a particular river valley in the central west of NSW Australia, the stories that come from there, and how identity is crafted within those stories and those places. Miller was born and raised just outside the town of Wellington, though she has lived in several other parts of Australia and in Europe since.
It was a hint from an Aboriginal elder, a Wiradjuri woman, that Miller herself might ‘have some blackfella in ya’, that set her on the path of thinking about and exploring the history of the town and its valley and her own family history. Through this she encounters a long running Native Title Claim for The Common. This is a section of land that was the subject of the first Native Title claim after the Mabo High Court decision (which recognised the right of all indigenous Australians to their traditional lands and overturned the doctrine of terra nullius that had prevailed since colonisation by the British.) The Wellington claim was bitterly contested by different local groups and partly, the book is about Miller’s attempts to hear and understand all sides of the story.
In doing so, she reflects on the colonists’ treatment of the Wiradjuri, a nation that stretched over a vast area of the state. She discusses how people were herded onto reserves, a process which mixed and muddied connections to country and language. Also, the children stolen from their parents, and the lack of control by indigenous people over their own lives because of laws that treated them differently from all other Australians.
However, the book is also about the author herself; her place in the history of the Wellington Valley, her connections to the land and its people, past and present. She writes that:
There was something in uncovering the story of Wiradjuri and Wellington that … felt like a balm, quieting the restlessness… as if there were nothing else I should be doing.p. 68
Among the most fascinating parts of the book for me were the quotes from the early English and German missionaries who came to live and preach in the valley. They hoped to convert the ‘Natives’ to their Christian faith. An especially telling quote is from the Rev James Gunther who, in the Wiradjuri-English dictionary he compiled in 1839, included this sentence:
Ngunguda nilla buranu ngaddunu; minyamminyambul ngumdiagirrin, which he translated to mean Give me that child and I will give you plenty to eat. (p.87)
Whoa. If ever there was a direct quote to illustrate the simplicity and horror of the theft carried out by the colonists of all backgrounds and motivations, surely this is it. Theft of land, of children, of family. Attempted theft of minds and beliefs and hope.
Another quote, from Rev William Watson in 1835, attributed to a Wiradjuri man called Gungin, who on being reprimanded by the Reverend for something, replied angrily:
What do you want here? What do you come here for? Why do you not go to your own country. (p96)
And later, Brother Johann Handt commented in 1832 that, when asked by Wiradjuri women why he wanted their children, he replied that ‘we desired to instruct their children, and to make them like ourselves, after which they replied that they had no children.’ (p.103)
Hardly any more needs to be said about the unwillingness of the Wiradjuri to see their children become ‘civilised’ in this manner.
Miller’s book explores this history within the context of her own ancestors’ culpability in the dispossession and oppression of the Wiradjuri. She discovers that one of her nineteenth-century ancestors was part of a group of leading townspeople who originally commandeered The Common—the piece of land that was, more than a century later, the subject of the Native Title claim discussed in the book.
Whether we had Wiradjuri ancestors or not, the mere fact of my white ancestors turning up in the Wellington Valley on the currents of English criminal and colonial policy mingled our histories inextricably.pp. 123 & 166
… It wasn’t just symbolic to say my ancestors took the land from the Wiradjuri in the first place. After all this time I discovered one of them, Patrick Reidy, really did take it.
I share with Miller an ancestry of British and German migrants to this ancient land: a mix of English convicts, and Germans leaving behind the political and economic upheavals of nineteenth century Europe in search of a better life. I am certain that some of these people, especially those who came in the early years of the colony, were participants in the dispossession of indigenous people as they gained freedom and were granted land—often large areas of land—in the Hawkesbury, the northwest of NSW and the Hunter areas, for example. This is an uncomfortable truth. I also feel a deep connection to this country of my birth, though it’s a connection that stretches back just over two hundred years, not many thousands as it does for those who were so dispossessed.
So, like Miller, I ‘come from transplanted people.’ Whether this makes us ‘grow a little crooked and ill at ease’ (p.145), I’m not sure. Certainly, there is discomfort, and a wish for my country to do things better now, recognise the First Nations of this land in meaningful ways, try to repair the damage done.
The Mind of a Thief does not have answers to these questions. But for me, the hopeful aspect of Miller’s story is best summed up by this passage:
I wondered about second chances and whether everyone gets them or not. Whether a whole country gets another chance to do things right and whether it ever makes up for doing it so badly the first time.p.233
This is a beautiful book that asks some hard questions without giving glib answers. I am convinced that Miller can indeed write about anything—including blades of grass—and make it fascinating and thought provoking.
While on a visit to the lovely State Library of NSW last week, I had the pleasure of viewing a number of volumes from the Library’s collection of rare books, with the Library’s rare book curator, Maggie Patton, in honour of Rare Book Week. Not being a collector, I didn’t even know Australia celebrated this week. Nor did I know what makes a book ‘rare’.
The talk covered a range of items from the collection and visitors were able to see the books and learn why they are considered rare and why (and sometimes how) the Library acquired them.
On display were the first book published in Australia (in 1802), New South Wales General Standing Orders, comprising Government and General Orders issued between 1791 and 1802 (sounds riveting, doesn’t it?) and the first novel published here (convict Henry Savery’s three-volume Quintus Servinton. It was published in 1831 under a pseudonym – because it was illegal for convicts to be published!
Another book on display was James Hardy Vaux’s Vocabulary of Flash Language, published in 1819. It’s a dictionary of the slang used by members of the ‘criminal class’ and is said to be the first dictionary produced in this country. I imagine this document would have been of great interest to authorities at the time, given that criminals outnumbered ‘free’ residents in those early years and the ‘criminal problem’ weighed heavily on the minds of those in power here in the colony and back in Britain. As an aside, I do find it ironic that the first two people to hold the post of Government Printer, George Hughes and George Howe, were both from convict backgrounds.
The first children’s book in Australia was by Charlotte Barton, A Mother’s Offering to her Children, published in 1841. Acclaimed Australian writer Kate Forsyth is Charlotte’s 4 x Granddaughter and has embarked on a project to bring to life the hidden story of this remarkable woman. According to Kate, a first edition copy of this children’s book is now worth $60,000. I guess that might make it a shoe-in for the ‘rare’ category!
You can find out more about Kate and her search for Charlotte at https://kateforsyth.com.au/writing-journal/the-fascinating-story-of-the-woman-who-wrote-australias-first-childrens-book-my-great-great-great-grandmother
These books were all of interest because of their historical significance, but beauty was also on display. I’ve included a couple of pictures of my favourites so you can get the idea. There is so much to love about books – covers, bindings, edge decorations, and of course contents!
For pure historical interest and age, I could not go past The booke of the common prayer, 1549, published during the reign of the short lived Edward VI (son of Henry VIII). This was one of the early religious texts printed in English rather than Latin, as Edward was a fervent supporter of the Protestant religion. It’s an example of how a book can hold so much of historical significance and speak to the political and social contexts of the time in which it is produced.
Here is the link to the Sydney program for 2019 Rare Book Week – have a look at the amazing range of activities, tours and talks and it might just inspire you to look out for the 2020 program and join in.
Reflections on the Historical Novel Society Australasia Conference 2019, 25/26 October, Parramatta NSW
1: It is enormously endearing for an audience to be referred to as ‘Dear hearts’, which Kate Forsyth (HNSA patron) did as she began her introductory address. She went on to deliver a call to action: to let everyone know of the active and vibrant community of lovers of historical fiction in our part of the world. https://hnsa.org.au/kate-forsyth/
2: Keynote speaker Paula Morris, from NZ, spoke of her Maori culture in which history is seen as a spiral, and reminded us that all characters are a combination of their past and present – and that ‘historical figures’ existed in their own contemporary world and didn’t know they were to become historical. Interesting to contemplate that for our own times and selves.
Literature can make visible the unbroken lines with the past and the unbroken lines to the future.Paula Morris
3: Jackie French, Conference Guest of Honour, never sets out to write a book- she writes scenes which then become a book.
4: Kelly Gardiner, in the session ‘The Versatile Writer’, divulged that she is working on a book about her Great Grandmother who was active in Australia’s Suffrage and Women’s Peace movements.
Definitely a book I’d like to read. https://hnsa.org.au/kelly-gardiner/
5: Jane Caro shares my interest in the life of Elizabeth I, so much so that she wrote a trilogy about her. In Jane’s view, female heroic figures often had to pay horribly for their independence. Not so Elizabeth, says Jane:
Elizabeth I became her own Prince and rescued herself.
6: Paula Morris again, on ‘Respectful research’:
Living in the internet era it’s easy to think we should have access to everything and all information. Not everyone has the right to everything. The notions of ‘no secrets’ and ‘nothing is sacred’ are problematic.Paula Morris
7: If you have emotional connection to a place it comes out naturally in the words you write. (Lucy Treloar on the resonance of place in fiction.) https://hnsa.org.au/lucy-treloar/
8: A strong pitch to a literary agent or publisher will contain the following: Emotion, a strong sense of the protagonist and their challenge, and the stakes will be clear. (First Pages Pitch Contest)
9: When considering using personal or family stories as the basis for fiction (yes, that’s me) look at one aspect or kernel of a story and expand your fiction around that, don’t try to tell the whole story (excellent advice from Nicole Alexander which spoke straight to me as I’m currently wrestling with these sorts of issues) https://hnsa.org.au/nicole-alexander/
10. Madison Shakespeare, a Gadigal woman living in Adelaide, spoke on the panel on Dispossession and Betrayal: Recovering the erased history of First Nations. She reminded us that we were on Dharug land – pertinent land for its history of dispossession and violence.
It’s difficult going back, looking back…Ancestors we thank you, for your tenacity, dignity and diplomacy.Madison Shakespeare https://hnsa.org.au/madison-shakespeare/
On the question of writers worrying that, if when writing about indigenous people or indigenous histories, they might ‘get it wrong’, Madison posed the question: How much more damage if you don’t do it at all?
11. The reason I love dual narrative or timeline books is this, as put by Carla Caruso:
There’s a point in your life when you realise realise that your parents, grandparents etc have experienced loss and heartache. That fashions and technologies change but we humans go on and we all want the same things: security, love, passion.Carla Caruso https://hnsa.org.au/carla-caruso/
12: Expert use of point of view allows the writer to take the reader by the hand and lead them through the story. It’s the first splash of colour on the page. Greg Johnson at the ‘I am a Camera: Exploring point of view’ panel session.
13. Juliet Marieller and Elizabeth Jane Corbett write strong female protagonists set during times in which women did not always have great agency or independence, by focusing on how they confront their challenges, find inner strength, have the courage to face truths and move forward.
14. Watching demonstrations of historical fencing over lunch is surprisingly engrossing.
15: Meg Keneally, when talking about the partnership between novelist and historian, described herself as historian Gay Hendriksen‘s
This in reply to Gay being asked by an audience member if she sometimes comes across a story from the historical record or archives and thinks I wish I could find a novelist to write that.
16: The second conference day (27th October) was the anniversary of the first ever female industrial action since colonisation: otherwise known as the 1827 ‘Parramatta Female Factory Riot‘.
17: Kate Forsyth has had enormous respect for the power of words since she delivered a magic curse to a bully in primary school and it worked.
Magic is for the powerless, when you want something so much you exert your full intention upon the universe until it comes true.
Kate told this story in the conference’s final session, Love Potions and Witchcraft.
18: As I suspected, the historical fiction writing community is friendly, energetic, encouraging and inclusive. And the HNSA puts on a jam-packed and satisfying conference. Thanks to all involved:
I had a ball.
Esther, ‘the extraordinary true story of the First Fleet girl who became the First Lady of the colony,’ is about one of those largely unknown figures from Australia’s past. When told well, stories such as this can bring our history to life.
This meticulously researched account, written in narrative non-fiction style, recreates the conditions of London in the late eighteenth century, the journey of the First Fleet ship Lady Penrhyn, the stark reality of the first years of the fledgling English colony perched on the edge of the world – all from the perspective of a young Jewish woman, Esther Abrahams (also known as Esther Julian). She was just sixteen and pregnant when convicted of the theft of some lace and sentenced to transportation to NSW. On arrival she became servant to First Lieutenant George Johnston of the British Marines. Together they spent a short period on Norfolk Island before returning to Sydney. She bore him children and along with her own young daughter Rosanna, they made a life together in Sydney.
Interwoven with her story are characters from the fledgling British colony (Watkin Tench, Major Ross, Captain Arthur Phillip, D’arcy Wentworth, the Macarthurs, and Lachlan Macquarie among others) and Indigenous people such as Bennelong and his wife Barangaroo, Arabanoo and Colbee.
Esther was witness to the dramatic events that played out in the early colony. The near starvation of the first years, the brutality of English punishments, the deaths of so many of the Dharug around Sydney Cove due to disease (very likely smallpox), the incredible escape of Mary Bryant with her husband, small children and a boatload of other convicts, the Rum Rebellion that removed the unlikable Governor Bligh from office. These were formative events that shaped the future nation of Australia. For me, seeing them through Esther’s eyes brought them to vivid life.
But it is Esther’s story that is most remarkable. During the course of her life she moved from the shame and powerlessness of life as a convict, to become the wife of the most powerful man in the colony, after George Johnston led the Rum Rebellion and became for a brief time, Lieutenant-Governor of NSW. In doing so she had to navigate the many perils of convict life, maintaining her dignity in the face of a system that seemed determined to strip it away and later, enduring the entrenched elitist attitudes of those who saw convict beginnings as a stain on the colony. Esther proved her worth by raising her family, managing Johnson’s large agricultural estate at Annandale in Sydney’s west, and earning respect from some of the most influential people in the colony.
I very much enjoyed learning about Esther. Jessica North tells the stories of the early years of Australia in a vivid new way. It’s an absorbing and accessible history read.
Review of ‘Paris Savages’ by Katherine Johnson.
Published by Ventura Press 2019.
I alternated between feelings of horror, anger, shame, and sorrow, reading this new work of fiction. Through a reimagining of the fate of three Badtjala people from K’gari (Queensland’s Fraser Island) who travel to Europe in the 1880’s, the author explores the phenomenon of ‘ethnic shows’ (also known as ‘human zoos’.) In doing so, she uncovers dark stories and tragedies and prompt the question: Who were the savages?
The late nineteenth century was a period of immense excitement in the scientific world. Darwin’s theories of evolution were still being hotly debated. Naturalists, botanists, anthropologists and physicians were clamouring for opportunities to explore and examine evidence to prove various theories about race and human development. The general public was agog at stories about the people and lifestyles of those in Europe’s far-flung colonies. This curiosity and excitement, combined with an opportunity to make money, resulted in the mounting of travelling shows in which people from various ethnic groups and cultures were ‘displayed’, often alongside exotic animals and birds, exactly as we would today imagine a zoo. The human ‘exhibits’ were usually required to perform – everyday tasks such as cooking and eating food, building a shelter, or dancing and singing.
It is in this context that we meet the main characters of Paris Savages. The three Badtjala people (Bonangera/Bonny, Jurano and his niece Dorondera, are taken to Europe by German engineer Louis Muller and his daughter Hilda. The Mullers have spent six years on the island with the Badtjala, learning their customs and language. Hilda’s mother Christel has died, although she appears throughout the novel as a ghost-like presence, an omniscient narrator, a device which allows the reader to see and understand events from the Badtjala people’s perspective.
At first the little group are pleased and excited to be going, and Bonny and Hilda believe it will be an opportunity to educate Europeans about the Badtjala people and the need for better treatment of the First Australians – Bonny especially, wants to meet the Queen of England to plead his people’s case, and Hilda wants to fulfil her mother’s desire to see K’gari become a reserve to allow the Badtjala to live in peace. Hilda writes in her journal:
…why we are in Europe, not just for people to discover the humanity in our friends through their beautiful music and dance but to search for the truth and humanity in themselves.Paris Savages p.238
Hilda and her friends are to be sadly disillusioned. There are glimpses of past atrocities against the Badtjala, mirrored in the unkind or cruel treatments that begin from the moment the trio board the ship chartered to take them to Germany where their tour will begin.
Their situation hardly improves once they arrive. They are shown very poor hospitality by their hosts, housed very like the animals they are displayed beside, stared at, touched and sometimes insulted by the crowds who press in around them during the ‘shows’. Even worse, they are subjected to demeaning and intrusive measurement of their persons, in the name of science and so that ‘certificates of authenticity’ can be issued. The direct links between these behaviours by members of Europe’s scientific community and racist terms such as ‘full-blood’ and ‘half-cast’, as well as theories of Social Darwinism and the idea of Indigenous Australians being a ‘dying race’, are clear to see. It was during these parts of the novel that I felt my shame and anger rise.
Hilda, too, feels shame at the behaviour of her fellow Europeans. Her view of her father Louis begins to change, as she observes his complicity in the abuses meted out to her friends. She wonders, “Perhaps I do not know my father at all.” (p. 297) And her mother’s ghost voice adds:
I would like to tell you what I feel about Louis, this man I once knew, but I will not be distracted from my task of relaying this version of Bonny’s story, which I fear otherwise will not be told….
…I whisper the tale directly into the air so that it might reach the ears of those who are listening, now and into the future. Shhh, listen, I say.Paris Savages, pp. 250 & 285
This is a powerful and beautiful book. The language is lyrical while it also conveys unpleasant truths. There is a lengthy author’s note in which she outlines her considerable research and historical sources. The re-telling of this period of disgraceful behaviour by some Europeans can only evoke a strong emotional response and, I hope, a vow to do better into the future.
Thank you to Sophie Hodge at Ventura Press for a review copy of the book.
‘Australia rides on the sheep’s back.” So I was taught in primary school social studies classes in 1960’s Australia. Wheat was also at the heart of our national agricultural economy, until a decade or so later when mining took number one place in the commodity pecking order.
Bruce Pascoe’s ‘Dark Emu’ suggests that it is time we dismounted from that metaphorical sheep and stepped aside from the wheatfields, at least in part, and consider transitioning to an agriculture that is more sustainable and in harmony with this continent’s often harsh environment. With crops and livestock that the original occupants and custodians of this land were long familiar with.
I’m a relative latecomer to this book, and I’m aware that since it’s publication there have been some criticisms of the author’s research and arguments. None of those criticisms detract from the overall power of the book’s message, which is that our nation has not had an honest account of our history – both pre and post invasion/colonisation. Not only that, but the history that has been disseminated about Aboriginal people’s lifestyles and cultures has often been inaccurate. Pascoe argues that there is compelling evidence that contrary to the ‘hunter/gatherer/nomad’ stereotype, pre-invasion Aboriginal nations practiced forms of agriculture, aquaculture, harvesting and storage of various grains and seeds, and built dwellings. Not to mention the complex systems of law, justice and spirituality.
While the latter has been recognised to some extent in recent decades, Pascoe argues that Aboriginal people engaged in practices that the European colonisers, settlers and explorers should have recognised, but usually didn’t. Instead, permanent dwelling structures were dismissed as ‘humpies’, careful management and harvesting of resources described as ‘hunter-gathering’ activities. He asserts that:
‘Settlers and explorers were united in their assumption of superiority and entitlement… ‘
‘Colonial Australia sought to forget the advanced nature of Aboriginal society and economy, and this amnesia was entrenched when settlers who arrived after the depopulation of whole districts found no structure more substantial than a windbreak, and no population that was not humiliated, debased, and diseased.’Dark Emu p. 11 & 114
One of the most interesting aspects of this book is that Pascoe draws heavily (some have argued, selectively) from the writings of early European settlers and explorers. Accounts from well known figures such as Sturt, Mitchell, Burke and Wills, describe the lifestyles and practices of indigenous people they encountered in ways that contradict the ‘hunter-gatherer’ images of First Australians.
Something else I enjoyed was his descriptions of the yam daisy, or murnong, (Microseris lanceolata) a staple of the First People’s diet, which grew in abundance along river banks and was carefully managed and harvested for thousands of years, but which quickly became extinct in areas settled by Europeans. I recalled Kate Grenville writing about this plant and its importance to indigenous diets in The Secret River and In Search of the Secret River. Until then, I had no knowledge of this plant, and the important role it played in pre-invasion Australian life. So it was with pleased recognition that I read Pascoe’s account of it in Dark Emu.
For me, the power of this book lies in the argument that our nation must move past the collective amnesia and blindness of the true history of our continent and its inhabitants. As Pascoe concludes:
‘To deny Aboriginal and Torres Strait Islander agricultural and spiritual achievement is the single greatest impediment to intercultural understanding and, perhaps, to Australian moral well-being and economic prosperity.’Dark Emu, p 229