History
Travels with my Ancestors #26: The Rags to Riches Tale of the Roberts Family, Part Two

This is part two of the epic story of my ancestors, William Roberts and Jane Longhurst.
In part one (here), we met William at his home in Warwickshire, England, and followed him through his arrest for horse theft, his survival of the appalling prison hulk ships, and the even more appalling voyage on the ‘hell ship’ Neptune which sailed into Sydney harbour in June 1790.
He put his head down and worked diligently, seeing out the rest of his sentence until he was a free man in 1794.
Several years later he met the woman who would become his partner in the grand project of making a new life in the fledgling colony of NSW – my 4 x great grandmother, Jane Longhurst.
I have written previously about Jane – a woman I admire very much – however, in this and subsequent posts I’ll delve a little deeper into her story, drawing on more recent research which has revealed more intruiging details of her life in Australia.
Part Two: An unknown crime
While William was adjusting to the unfamiliar seasons and landscapes of Sydney and its surrounds, Jane Longhurst (sometimes spelt Longest) was facing trial in England, at the Surrey Quarter Sessions, for the crime of larceny.[i] She was eighteen years old.

Map of England showing county of Surrey. Source: https://www.visitnorthwest.com/counties/surrey/ Sheโd been born and raised in the small village of Ewhurst, southwest of London. Her family name was a reminder of how deeply she was connected to the area, harking back to a locality known as Longhurst Hill.[ii] Longhursts had lived in Ewhurst and surrounding villages for at least two centuries: Janeโs great-grandparents, and their grandparents before them, had been baptised, married, or buried in one of the many churches around the district.[iii]
Jane herself had been baptised in the Church of St Peter and St Paul and attended services there during her childhood. In the beautiful little churchyard, the graves of her father, grandparents and great-grandmother were sheltered by the branches of an ancient, spreading yew tree. [iv]ย It was a reminder of the great forests that once covered that part of south-eastern England and which gave her village its name.[v]
She was the second eldest of eight children, though her mother Hannah (nรฉe Jones) experienced the misery of burying at least one child in childhood.[vi]
Ewhurst was in a part of the county badly served by roads, isolated and poor, and people were having a hard time making ends meet, so there were plenty who took their opportunities where they found themโincluding highway robbery, smuggling, or poaching. But Janeโs family had been a law-abiding one. By the time of her birth in 1783, her father John Longhurst owned land in the parish, so perhaps her family did not struggle, though owning land did not always equate to a comfortable standard of living.[vii]
What did Jane steal to have her brought before the court? Itโs not specified in the records, but whatever it was, on 11 July 1801 she was found guilty and sentenced to transportation for seven years.[viii]After her sentence she was imprisoned for nearly eighteen months until it was time to leave England. If she longed to see her family, to say a last goodbye to her parents, her brother, and sisters, it was unlikely she had that opportunity. In September the following year, she was taken to London and put on board the transport ship Glatton, moored on the Thames.
For a woman who had spent all her young life in a land-locked part of Surrey, her first experience of the Thames would be astonishing. Used as she was to fields and woodlands, the river, crowded with barges, ships and small vessels, and the visible swirl of its currents, was a sight to see.
The ship spent time at Sheerness, at the riverโs mouth, being fitted and victualled for the voyage. Each of the male and female convicts were allocated the rough prisoner clothing known as โslopsโ and assigned quarters below decks. The shipโs master, Captain James Colnett, was under orders to pay strict attention to the separation of the men and women:
You are to be very careful to keep a sufficient guard upon the said convicts during the time they may remain on board the ship you command, so as to prevent the execution of any improper designs which they may formโฆ[ix]
~
Itโs unlikely that Jane, or any of her fellow prisoners, knew anything about New South Wales and its ragged little penal colony. Their destination was a complete unknown or may as well have been. All she knew was that it was across the seas.
When the ship drew anchor and set sail along Englandโs coast, she thought sheโd seen the last of her native land. But no: the Glatton stopped at Portsmouth for three weeks, taking on convicts from hulks moored there.
Captain Colnett was obliged to sign bonds for the safe conveyance of the convictsโa legacy of the disasters of the Second Fleet, or as the Captain noted in his report: an Act of Parliament resulting from wanton cruelty by masters of merchant men.[x] It may have been some comfort to William later, to learn that his suffering on the Neptune had led to more humane conditions on following voyages.
Colnett was a compassionate and diligent Master who took his responsibilities to his King, his ship and all those on board, very seriously. He had trained under the famous James Cook and when offered command of the Glatton, he wrote: โฆhad it been an eggshell, I should not have refused it, so highly flattered as I had beenโฆ[xi]
At a time when female convicts were routinely disdained and seen as prostitutes, no matter what their crimes or life situations, he considered the punishments they received for what were often small crimes to be severe; he was aware of their suffering in unhealthy and dangerous gaols and hulks, and their grief at leaving family and friends behind:
{The women} had acquired a markโd ย countenance of despair, disappointment, anxiety etcโฆ{They} I am sorry to say, had little mercy shown to them by their prosecutors or the jury at the Petty Assizes, being mostly condemned to death or long transportation โฆand had those who prosecuted them been present to observe the anguish of their minds in their present situation, it would have โฆleft such a stamp as to disturb their peace ever after, some of their crimes being under forty shillings, and their age not fourteenโฆby this cruel prosecution not only the individual is completely ruined, but parents, families, etcโฆ[xii]
He was also aware that many of the women boarded the Glatton with the fear that they would be treated as sexual slaves by the crew and possibly by male convicts as well. He described the scene on the Quarterdeck on the first morning on board, when the women:
โฆwept most bitterly, looking around as I have seen a wild captured Indian, their attention fixed on me as their commander, as if imploring mercy, and then waving their hopes and expectations of the Officers and Petty Officers on the [deck]. I afterwards learned that they flattered themselves they should fall to the lot of one of them in preference to the common seamen who most times they glare at with contemptโฆ They were not long on board till the treatment they received astonished them, and on being shown their Prisons [below deck], their hammocks being hung up and beds in, and ordered to go to sleep, it is impossible to paint their surprise, nor could they be persuaded their fears were groundless till morning.[xiii]Not yet twenty, Jane would share the womenโs relief that whatever else might occur on board the Glatton, they should not be abused by crew or the male prisoners.
In late September they were away, on a voyage that would take 169 days, stopping at Madeira Island off Portugal and then at Rio de Janeiro, to refresh water and food supplies. The passengers endured the usual discomforts of sea sickness, dousing with salt water when seas were high, the saturating heat and humidity of the tropics and the icy winds and storms of the lower latitudes.
Within days of setting sail there was evidence of sickness, including the flux (dysentery) and scurvy. Captain Colnett was disgusted by the filth on the male prison deck and insisted that they wash their bodies and clothes regularly, and worked to break them of making use of their Prisons in every part as a Privy. [xiv]He also ensured that fresh supplies included oranges, lemons, vegetables such as cabbage, and fresh meat (in the form of live bullocks to be slaughtered on the voyage). The deck was a crowded and noisy space when prisoners were allowed there for fresh air and exercise.

A model of the ‘Glatton’
Source: https://www.modelshipmaster.com/products/tall_ships/HMS_Glatton_model.htmThe prisoners were probably amazed to learn that along with the four hundred prisoners, wives and children of some of them, and a crew of one hundred and eighty, the Glatton had over thirty people who had paid for their passage, keen to settle in the colony.[xv] Who on earth, they would wonder, would willingly subject themselves to such an experience? โespecially as people began to take sick or die. By the time they saw the rugged sandstone entry to Port Jackson in March 1803, around thirteen passengers had met their deaths from illness or accident.
Jane may have been among those taken ill, but if so, she recovered. In Sydney, she met William Roberts.
Though some years younger, she proved herself to be his equal in energy and resourcefulness. He had received his freedom in 1794, and she was assigned to him until she obtained her Ticket of Leave in 1806.[xvi]
An industrious couple
William and Jane worked hard, settling in Sydney Town.
By 1809 he had a wine and spirit licence, a profitable opportunity in a township as thirsty as Sydney.[xvii] But the settlementโs reliance on alcohol, especially rum, was problematic. Many convicts were dependent on the stuff. It also distorted the economy of the colony, with farmers being paid in spirits because for years the colony had no currency of its own and little cash, consolidating money in the hands of the unscrupulous few.
The NSW Corps, a military regiment sent to guard the convicts and maintain order, had instead milked every advantage that the colony afforded them for money and power, resulting in a military coup against then-Governor Bligh in 1808: the so-called โRum Rebellionโ.
A new Governor arrived in 1810, with orders to bring the chaos and corruption of the previous few years under control.
Lachlan Macquarieโs mission was to restore government control. The NSW Corps were sent packing back to Britain, replaced by the new Governorโs own regiment. Macquarie set about an energetic program of improvements and building, with a vision of the colony as a productive outpost of Britain, and Sydney as its elegant centre.
The timing could not have been better for William. He took on building and maintenance tasks in and around Sydney. Heโd been granted an allocation of 200 acres at โBundye/Boondiโ (now known as Bondi) made by Lieutenant Governor Paterson in the period between the overthrow of Governor William Bligh and the arrival of Macquarie.[xviii] The grant was payment for work heโd done overseeing the building of South Head Road (later Oxford Street/Old South Head Road).
This was land belonging to the Bidiagal (Bidjigal),ย Birrabirragal, andย Gadigalย people of the Eora Nation; it included almost all the beautiful beachfront and much of the land behind it.
Recipients of land granted by Bligh, the Rum Corps rebels, or Paterson, were nervous that the new governor would delete or disregard their allocations and they hastened to write to Macquarie to have them formally confirmed.
Early in 1810 William petitioned the Governor for confirmation of his Bondi allocation, which Macquarie granted.[xix]
In his โmemorialโ (as such petitions were called) William stated that his character and conduct in the colony were unimpeached and generally known to the officers and Gentlemen therein. The memorial was written on his behalf, probably by a professional clerk. Like many of his fellow emancipists, he could not read or write, but he could make his request of the Governor all the same.
He had not lived on the extensive Bondi land; rather advertised it as land suitable for grazing cattle, at sixpence a week per herd.[xx]
William’s focus was elsewhere and his star in the colony was well and truly about to rise.

Early Map of Bondi
Source: https://bondistories.com/William and Jane’s story will be continued in my next post.
If you’d like to follow along, you can subscribe to the blog if you’ve not already done so.
[i] Australian Convict Transportation Registers โ Other Fleets & Ships, 1791-1868, Class: HO 11; Piece: 1
Via Ancestry.com, accessed 10 Dec 2025[ii] A brief history of Ewhurst – Ewhurst History Society Accessed 14 Dec 2025
[iii] Source title: FreeREG – St Peter and St Paul, Ewhurst, Surrey Citation detail: Baptism Walter Longhurst 17 Jun 1674: https://www.freereg.org.uk/searchrecords/5aece80ef493fd466ba505; UK and Ireland, Find A Grave Index, 1300s-Current, Record for Walter Longhurst Death Date 6 May 1735, Surrey, England Cemetery St James Churchyard Burial or Cremation Place Abinger, Mole Valley District, Surrey, England; Surrey History Centre; Woking, Surrey, England; Surrey Church of England Parish Registers; Reference: EWH/1/2, Burial record for Sarah Longhurst June 1740; UK and Ireland, Find a Grave Index, 1300s-Current, Burial record for Joseph Longhurst, Birth Date 1643 Birth Place Ewhurst, Surrey, England Death Date 1 Feb. 1698 Death Place Ewhurst, Surrey, England Cemetery St Peter & St Paul Ewhurst, Surrey, England; UK and Ireland, Find a Grave Index, 1300s-Current Burial record for Margaret Longhurst, Maiden Name Steere Birth Date 1648, Birth Place Ewhurst, Surrey, Death Date 9 Mar. 1697, Death Place Ewhurst, Surrey, Cemetery St Peter & St Paul Churchyard Ewhurst, Surrey, England.
Via Ancestry, accessed 11 Dec 2025[iv] Surrey, England, Church of England Baptisms, Marriages and Burials, 1538-1812 for John Longhurst 1793; James Longhurst 1780 burial record in FreeREG – St Peter and St Paul, Ewhurst, Surrey Repository; Surrey, England, Church of England Baptisms, Marriages and Burials, 1538-1812 for Sarah Longhurst 1740.
Via Ancestry.com, accessed 11 Jan 2026[v] A brief history of Ewhurst – Ewhurst History Society Accessed 19 June 2019
[vi] Surrey, England, Church of England Baptisms, Marriages and Burials, 1538-1812 Burial record for Ann Longhurst Death Age 16, Birth Date abt 1795, Death Date abt 1811, Burial Date 29 Mar. 1811.
Via Ancestry.com, accessed 11 Dec 2025[vii] UK, Poll Books and Electoral Registers, 1538-1893, UK, Poll Books and Electoral Registers, 1538-1893, John Longhurst, 1774, Hundred of Blackheath, Parish Ewhurst, County Surrey. Via Ancestry.com, accessed 13 Dec 2025
[viii] Source: Australian Joint Copying Project. Microfilm Roll 87, Class and Piece Number HO11/1, Page Number 329 (164) Via Ancestry.com, accessed 11 Dec 2025
[ix] Admiralty to Captain James Colnett 2 September 1802. [3], on Convict Ship Glatton 1803 (freesettlerorfelon.com) Accessed 12 Dec 2025
[x] Colnett, James. 1802, Journal of a voyage round the world in his Majesty’s ship Glatton, http://nla.gov.au/nla.obj-3921369108, accessed 11 Dec 2025, p44
[xi] Colnett, James. 1802, Journal of a voyage round the world in his Majesty’s ship Glatton, p10
[xii] Colnett, James. 1802, Journal of a voyage round the world in his Majesty’s ship Glatton, pp21-25
[xiii] Colnett, James. 1802, Journal of a voyage round the world in his Majesty’s ship Glatton, pp26-27
[xiv] Colnett, James. 1802, Journal of a voyage round the world in his Majesty’s ship Glatton, pp 36-38
[xv] Convict Ship Glatton 1803 (freesettlerorfelon.com) accessed 12 Dec 2025
[xvi] State Records Authority of New South Wales; Kingswood, New South Wales, Australia; Title: Muster of Prisoners in the Colony, 1810-1820; Volume: 4/1237; New South Wales and Tasmania, Australia Convict Musters, 1806-1849, Class: HO 10; Piece: 37. Via Ancestry.com, accessed 13 Dec 2025
[xvii] Michael Flynn, The Second Fleet: Britainโs Grim Convict Armada of 1790, p 502
[xviii] State Records Authority of New South Wales; Registers of Land Grants and Leases; Series: NRS 13836; Item: 7/447; Reel: 2561. Via Ancestry.com, accessed 9 Dec 2025
[xix] Memorial to Governor Lachlan Macquarie by William Roberts. No reference for this document (Copy in authorโs collection) was found in NSW State Archives; however a report An Archival and Paleographic Analysis of the William Roberts Memorial: Identifying the Provenance, Context and Significance of the 1810 Bondi Land Grant Petition was prepared on 24 Jan 2026 by Google Geminiย for Denise Newton. It suggests Jan 1810 as the most likely date for the memorial.
[xx] 1811 ‘Classified Advertising’,ย The Sydney Gazette and New South Wales Advertiser (NSW: 1803 – 1842), 31 August, p. 2. Via Troveย http://nla.gov.au/nla.news-article628308 ย Accessed 9 Dec 2025
Travels with my ancestors #25: The Rags to Riches Tale of the Roberts Family

How did an illiterate horse thief from Warwickshire survive the worst transport ship in the history of convict voyages to Australia, then go on to become the Governor’s ‘go-to man’ for road and infrastructure projects in early Sydney? How did he transform himself from a wretched convict into a wealthy land owner, hotelier, husband and father?
The answer surely includes some good luck. Also, a finely tuned instinct for preservation, dogged hard work, and an ability to grasp the opportunities that the transportation system offered – if you could first survive the cruelties of the British justice system at the time.
William Roberts was my 4 x great-grandfather and his epic story illustrates how someone with physical and mental strength, with a generous dollop of luck, could do that.
His wife, Jane Longhurst, had an equally intruiging tale. I have written an earlier post about Jane and how she and William connected after both were transported; you can read it here.
WILLIAM ROBERTS (Abt. 1754 โ 1819)
and
JANE LONGHURST / LONGEST (1783 โ 1836)
Part One: Surviving
26 March 1787, Warwickshire, England
When William Roberts reluctantly entered the courtroom of the Warwick Assizes in early spring 1787, it was likely the most modern building heโd ever been inside. The dark wood of the public benches, and the prisoner dock where he stood, shone from regular polishing. Completed eleven years earlier, the courtrooms in the Warwick Shire Hall commanded solemnity, silence andโfor the accusedโenormous stress.
All eyes were on the Judgeโs bench with its red leather seat and curtains, which would be drawn around the bench when a death sentence was pronounced. On a hook next to the bench hung the black cap the Judge would don at that moment. Surely, William would not receive the worst possible penalty for his crime of horse theft?
Mr Justice Heath heard sixty cases before pronouncing all verdicts together, at the end.[i] They were dealt with quickly, on average no more than ten minutes per matter, the sharp sound of the gavel punctuating the conclusion of one and the beginning of the next. William was not the only one facing a charge of horse stealing; there were two others like him, and men and women variously accused of theft of sheep, burglary, house breaking and robbery. Twenty-four times the guilty verdict was pronounced, the curtains drawn and the black cap positioned on top of His Honourโs head. Twenty-four lives to be ended at the gallows.
Most had no money to employ someone to put their case before the Court, had that even been allowed. They now had to hope for mercy from His Majesty King George III.
Thankfully that mercy arrived quickly. Just five days later, William and the other condemned were told that their sentences had been commuted to Transportation to the Eastern Coast of New South Wales, or some one of the islands adjacent, for seven years.[ii]
But what, exactly, did that mean? And where in the world was New South Wales?
~
If he could have looked at a map, heโd have been amazed and horrified at the vast expanse of ocean that lay between his prison in the midlands of England and the new British colony of New South Wales. Heโd been raised in the landlocked county of Warwickshire, where the River Leam ambled its way north of the village of Leamington Hastings, his likely birthplace in 1754.[iii] Heโd had nothing to prepare him for a voyage across the seas.

Map of England & Warwickshire
Source: https://www.visitnorthwest.com/counties/warwickshire/Thereโd been Roberts in villages and towns to the south and east of the city of Birmingham for many years.[iv] Most probably worked as agricultural labourers on the farms spread around that part of the county. Life was basic at best, beggared at worst, precarious always. The grand manor house that centuries ago had been home to the local lords, the Hastang family, were not for the likes of the Roberts. They made do from whatever labour or trades they could, settling in places called Arrow, Alcester, Salford Priors, along with Williamโs own village where heโd been raised with his older sister Elizabeth and younger brother Thomas.[v]
William had been baptised privately, then brought into the church some days later to have the baptism confirmed in front of the congregation.[vi]This often happened when those present at a birth thought that the baby might not survive until a church baptism could be held. In the case of this baby, he proved to be a survivorโseveral times over.
When he was nine, heโd witnessed his parentโs grief as they buried their baby boy Job, dead within a month of birth. Not a survivor, sadly for the Roberts family. Thomas and Ann had tried again for another boy, born seven months later. He too was baptised Job. They buried that tiny body weeks later.[vii]
There were no more children.
~In his thirties William was working, possibly on an estate known as โWootton Park,โ about twenty kilometres west of Leamington Hastings. Built a century earlier, it had a manor hall, workersโ accommodation and landscaped grounds set amidst fertile green farmland.[viii] Workers kept the manor house in good repair and tended the expansive landscaped gardens. Given the nature of the terrible mistake he was about to make, itโs very possible that he worked in the stables, feeding, watering, and grooming the horses of the estate owners.
His employment at โWootton Hallโ may have provided him with lodgings as well as wages: a real boon as labouring or unskilled work barely brought in enough to cover weekly expenses like lodging and food.

Wootton Hall, Wooton Wawen, Warwickshire UK. Source: https://en.wikipedia.org/wiki/File:Wootton_Wawen_Wootton_Hall_002.JPG
What he did next would turn all that upside down.
He stole a horse, a gelding, probably from the estateโa risky business, stealing from your employer, if thatโs what he did. If he enjoyed whatever time he had with the horse, crouching over its mane as it galloped away from Wootton, he would soon regret it. Whether he took the valuable animal to sell, to keep, or to trade, his plan came to a crashing halt when he was arrested and sent to a gaol, probably in Warwick, to await his trial.
After the sentencing, he was transferred in October to the prison hulk Stanislaus on the Thames in London.[ix] Here he was in the company of several other fellows who, like him, had escaped the death penalty at the Warwick Courthouse: Thomas Hughes, James Anderson, Richard Frinchett, James Royal Loome. Their hearts sank as they were rowed out to the decommissioned naval ship moored at Woolwich and clambered the rope up its dripping, rotting side. The old ship looked like a dark, monstrous, crouching thing on the water.
Below, each deck was divided lengthways by metal bars, behind which they were crammed in close together. The smells from disease, unwashed bodies and clothes, and stale air were overwhelming. The other prisoners were thin, despairing, sickly men, many in rags and without shoes. There were some hard-faced veterans of the hulks, but also lads of nine or ten.
Life on the hulks was barely a life. He needed every ounce of courage and strength to face each day.
Their rations were poor: mouldy bread, hard shipโs biscuit, some thin soup with a small portion of cheap meat to be divided among each mess of six or more men. They drank weak beer or water from the filthy Thames.[x]
Each morning they were taken off to labour in work teams: digging moats or building embankments, dredging the thick river mud, construction work on docks, breaking up rocks. Each evening they were returned to the hulk to eat and sleep. The next day, and the next, and all the following days repeated the same pattern. Along with the hard labour, they had to avoid fights between prisoners, obey orders barked at them by guards, stay out of trouble, and hope not to succumb to illnessโthe only thing that flourished on board.
The hulks were the authoritiesโ solution to the developing problem of overcrowding in prisons across the land. Monied people had pressured the Government to address an alarming increase in property crimes: theft, burglary, poaching, highway robbery. Soon such offences were on an ever-expanding list of crimes for which death, or a long prison term, were the usual sentences. For some time, miscreants had been sent away to the American colonies. Wealthy folks were happy with this โout of sight, out of mindโ solution.
In 1775 that all changed. The Revolutionary War in America stopped the easy transfer of Britainโs law breakers. Unsuitable old gaols were groaning under the strain of more men, women and children pushed through their gates. At the same time, there was growing distaste and unease about the number of offences for which people could be hanged, resulting in more death penalties commuted, more prisoners needing to be incarcerated long term. What was to be done?
The hulks provided a solutionโof sorts.
After the First Fleet of ships set off for the new colony of New South Wales in 1787, it seemed that the problem of crowded gaols would be solved by resuming the system of transportation. In the meantime, those waiting to be sent away had to be put somewhere.
Six months after arriving on the Stanislaus, William and his fellow Warwickshire prisoner, Thomas Hughes, were sent south to the harbour at Portsmouth, where yet another prison ship awaited them.[xi] The conditions on the Lion proved no better. They were kept here for twenty long months.
Was William told the news that he would, finally, be transferred to a ship that would sail to New South Wales? Or simply bundled onto a rowboat and sent across to clamber up the side of the new vessel? Either way, he would have felt relief to have the hulk at his back at last. Whatever lay ahead in that mysterious place, New South Wales, at least on the voyage thereโd be some rest from back-breaking work, and being at sea might even be a kind of reprieve: fresher air, new sights, perhaps even some sunshine.
He was to be horribly disappointed.
~
Along with nearly five hundred other convicts he boarded the Neptune in December 1789. They quickly realised that the hulks had been merely a prelude to further suffering.
After a month of loading provisions for the voyage, as well as tools, animals and equipment for the colonial settlement, they sailed out of Portsmouth harbour in mid- January 1790.[xii] There was no opportunity for prisoners to watch the dwindling shores of Englandโfrom the outset they were bundled below decks, the seventy-eight women in a separate area, the men chained in twos or threes on a lower deck.
The prisoners could not have known it, but the ship and its captain, Donal Traill, had previously been in the business of transporting enslaved people from Africa to North America. The new cargo was treated in a similar way.
They were starved on low rations, because the Captain had orders from the Neptuneโs owners, the private contractors Camden, Calvert & King, to sell excess provisions on the way if possible. The Government contract paid a flat rate per prisoner boarded each ship. It had nothing to say about how many should be disembarked once they reached Sydney Cove. It was a perfect opportunity for contractors out to make an easy profit.
The ship anchored at Cape Town in April, too late for the forty-eight men and one woman who had already died.[xiii] Many of those still alive, especially the men kept in irons for the whole voyage, were desperately ill: malnourished, their muscles atrophying from lack of movement, infections from lying in their own filth. The stench of rotting teeth and gums from scurvy, the dreaded blight of life at sea, filled the close air of the prisonersโ decks. Some lemon or lime juice would have fixed that, but not for these prisoners.
They were tormented by lice, suffered in the hot airlessness of the tropics, then shivered in the colder southern regions. The meagre food was often fought over by those who could still fight. Sometimes, no fighting was necessary: if a prisoner died, those closest would quickly take the rations and hope the death would not be discovered for a little while. When a corpse was found by guards, it would be taken above and tossed unceremoniously into the sea.
There was plenty of death. It was the one thing the hell-ship had in abundance.
The Neptune made good time on this voyage, sailing into Port Jackson on 28 June 1790, but one hundred and fifty men and eleven women had not survived the voyage. Once known, the total number of dead convicts on the Second Fleet appalled even authorities in far-off London: over a quarter of all prisoners on the four transport ships that made up the fleet, and a third of those wretches on the Neptune, died on the journey. Within eight months of arrival, forty percent were dead.[xiv]
For the ragged, starving convicts of the First Fleet and their equally hungry guards on shore that day, who were hoping the new ships had brought fresh supplies and strong bodies to help grow more food, the sight of the crippled, dying and very sick passengers disembarking from the Neptune was horrifying. More mouths to feed, more sick bodies to care for in the rudimentary hospital. The rations across the tiny, struggling settlement had already been drastically reduced by Governor Philip. How were they to survive without additional food and healthy people to do the work needed?
Even so, some of those watching were reduced to pity, even tears, at the plight of those crawling from the bowels of the Neptune. William was one of the survivors.
Work and freedom
His next challenge was simple: keep surviving. Firstly he had to get through his seven year sentence. In those early years, newly arrived convicts were set to work on the many projects needed by a fledgling settlement clinging to the edge of a huge, unknown continent. These included building, constructing rudimentary roads to make moving around the township easier, making bricks, fishing, growing grain or vegetables in the struggling government gardens. Prisoners were also assigned to military personnel and officers as servants and labourers.
Shelters were tents or simple wattle and daub huts with woven branches for shutters at their windows. Convicts built their own shelter, grew what food they could from a garden plot in their own time, lined up at the government store for dwindling rations.
During the months on board the hulks and the Neptune, William must have decided not to make the same mistake that had brought him to this wild British outpost. He worked hard in his assignment in Sydney and avoided coming to the attention of the guards or convict overseers for the wrong reasons. His industry was rewarded. Along with the punishments meted out for wrongdoing, there were some rewards for good behaviour.
By January 1794, just four years after his arrival in chains, he had been granted thirty acres of land in Sydney Town, near the Brickfields on the southern side of the settlement.[xv] This year was significant for another reason: he had served his sentence and was now a free man.[xvi] Never to return to his native England, he instead turned his mind to creating a new life in this place under the southern skies.
The land of New South Wales had been claimed for Britain by the first Governor, Arthur Phillip, in 1788. However, there was no negotiation, agreement, or treaty with the original people of that land. From then on, it was the Governor and his successors who decided who โownedโ or had the right to occupy, particular parcels of land. Land became one of the ways in which settlersโ and convictsโ behaviour could be rewarded, controlled or manipulated. Any convicts who wondered who really owned the land they were clearing, cultivating, or building on, generally kept those thoughts to themselves.
Did William or his fellow emancipists ever wonder about the Governorโs ability to hand out tracts of land to whomever he pleased? In their day-to-day work and movements around Sydney Town and outlying regions, convicts and freed men and women would encounter the people who had lived there before the English ships arrived. These meetings were sometimes friendly, sometimes not. The โnativesโ had an uncanny ability to melt into the bushland when they needed to, but they were beginning to push back against the encroachments of the white strangers.
From the first months after January 1788, the Indigenous people around Sydney had been struck down in horrifying numbers by unfamiliar diseases. Those whoโd arrived on the first fleet of convict ships, witnessed dead and dying people all around the harbour and its surrounds. The white settlersโ activities continued to destroy the waterways, food sources and hunting grounds that the Eora, Dharug and other groups relied on for their physical, spiritual, family, and cultural needs.
But the original people stayed, survived and resisted the theft of their Country.
Whether William and other transportees ever gave them much thought, is another question.
William and Jane’s story will be continued in my next post.
If you want to follow along on the journey and have not yet subscribed, you can do so here.
[i] Birmingham Gazette April 2, 1787,
via https://www.britishnewspaperarchive.co.uk/titles/ariss-birmingham-gazette, accessed 31 Jan 2026[ii] WRโs Warwick Assizes record: https://discovery.nationalarchives.gov.uk/details/r/C8999560
Reference: HO 47/6/91 Fol. 307. Date: 1787 Mar 31 Held by: The National Archives, Kew.
Accessed 28 Nov 2025[iii] Warwickshire County Record Office; Warwick, England; Warwickshire Anglican Registers; Roll: Engl/2/1015; Document Reference: DR 43 (for William Roberts) Accessed 29 Nov 2025
[iv] See Authorโs Note re factors guiding assumptions made about locations and records for this Roberts family.
[v] Warwickshire County Record Office; Warwick, England; Warwickshire Anglican Registers; Roll: Engl/2/1015; Document Reference: DR 43 (for Elizabeth Roberts); Warwickshire County Record Office; Warwick, England; Warwickshire Anglican Registers; Roll: Engl/2/1015; Document Reference: DR 43 (for Thomas Roberts). Accessed 29 Nov 2025
[vi] England, Warwickshire, Parish Registers, 1535-1963, database with images, FamilySearch (https://familysearch.org/ark:/61903/3:1:S3HY-DZCS-LVB?cc=1462403&wc=XDTP-BZ9%3A42645501%2C1583866127%2C1583866128 : 13 March 2019), Warwickshire > Leamington-Hastings > Baptisms, marriages, burials 1705-1812 > image 23 of 80; from parish registers of the Church of England. Database and images, Warwick County Record Office, England. Accessed 29 Nov 2025
[vii] England, Select Births and Christenings, 1538-1975 FHL Film Number 548390, 555353, Web address /search/collections/9841/records/121235106?tid=73626398&pid=202711239221&ssrc=pt
Warwickshire County Record Office; Warwick, England; Warwickshire Anglican Registers; Roll: Engl/2/1015; Document Reference: DR 43 (for Job Roberts 1);
Warwickshire County Record Office; Warwick, England; Warwickshire Anglican Registers; Roll: Engl/2/1015; Document Reference: DR 43;
Burial record for Job Roberts 1765 at FreeReg: https://www.freereg.org.uk/search_records/65b28ae2f493fd5ab33201eb/job-roberts-burial-warwickshire-leamington-hastings-1765-06-16?locale=en (for Job Roberts 2)
All accessed 29 Nov 2025[viii] https://www.ourwarwickshire.org.uk/content/catalogue_her/wootton-hall-park. Accessed 30 Nov 2025
[ix] Treasury records [T 1, 7, 39, 46, 62, 64, 172, 176, 229, 236, 247], 1783-1956 [microform]/Fonds T./Series T1/Subseries (Pieces 587-3031)/File 653. AJCP Reel No: 3551/Item 164/Lord Sydney with Mr Campbell’s return of convicts on board the Ceres and Stanislaus hulks
Via Trove at http://nla.gov.au/nla.obj-1271439159. Accessed 30 Nov 2025[x] https://www.historyextra.com/period/victorian/prison-hulks-britain-conditions-escapes-transportation-social-reform-charles-dickens/ Accessed 30 Nov 2025
[xi] Treasury records [T 1, 7, 39, 46, 62, 64, 172, 176, 229, 236, 247], 1783-1956 [microform]/Fonds T./Series T1/Subseries (Pieces 587-3031)/File 658. AJCP Reel No: 3551/Item. Lion’s report and accounts/
Via Trove at http://nla.gov.au/nla.obj-1271598671. Accessed 30 Nov 2025[xii] https://dictionaryofsydney.org/entry/neptune Accessed 30 Nov 2025
[xiii] Michael Flynn; The Second Fleet: Britain’s Grim Convict Armada of 1790 (Sydney: Library of Australian History, 2001) p1
[xiv] Michael Flynn; The Second Fleet: Britain’s Grim Convict Armada of 1790 p1
[xv] State Records Authority of New South Wales; Kingswood, NSW, Australia; Archive Reel: 1999; Series: NRS 1213; Description: Colonial Secretary: List of all Grants and Leases 1788-1809.
Via Ancestry.com, accessed 1 Dec 2025[xvi] State Records Authority of New South Wales; Kingswood, New South Wales, Australia; Title: Muster of Prisoners in the Colony, 1810-1820; Volume: 4/1237. Via Ancestry.com, accessed 2 Dec 2025
Authorโs Note on historical records: the Roberts Family
Locating the correct records for a family with such a common name as โRobertsโ is challenging, to say the least. My aim is to only include information for which I have verified sources. In some situations, I have had to do some guesswork, choosing those records which make sense based on the personโs location, age, life circumstances. Then Iโll use phrases or words like โabout,โ โpossibly,โ โlikely to have been.โ
Footnotes will take you to verified sources where Iโm confident I have the correct records; but I will always indicate if there is uncertainty about a particular fact or record.
In the case of the Roberts, I am sure that the family lived in the county of Warwickshire for at least several generations. The Roberts name pops up across the county; however I have pinpointed connections of family members across generations, around a cluster of small villages and hamlets in the region near Stratford-Upon-Avon (famous as Shakespeareโs birthplace) and east to Rugby. This area is south and southeast of the city of Birmingham.
Location is a factor that I use in my guesswork around which Roberts records belong in โmyโ Roberts tree: is it reasonable, given the historical time in which the record was generated, for a person to have been baptised in one village but end up at the other side of the county? Certainly that could happen, but where there is a Roberts record closer to their place of origin that fits all the other available facts, I will tend to favour that one.
Family circumstance is another piece of the puzzle. These people were mostly poor, so unlikely to have estates worth making a will for. Marriages licences were expensive; most working class people obtained permission to marriage via having the โmarriage bannsโ (intention to wed) published three times in their local parish prior to the wedding day. My reasoning here is that marriage records involving a licence are less likely to be for my Roberts folk.
Age, marital status, children: all additional pieces to fit into the big jigsaw of constructing a family tree, when the family name is such a common one and records not as forthcoming or informative as they are today.
I hope this gives you some insight into my thinking and that it helps you in making your own decisions about all this as you read.
A different lens: ‘The Shortest History of Australia’ by Mark McKenna
This latest volume of Black Inc’s Shortest History books offers an invigorating challenge to traditional southeast-focused and chronological narratives of Australian history.
In this book the national story is told via themes, such as ‘the founding lie’, ‘the Island dilemma’, ‘taking the land’, ‘fire and water’, or ‘the big picture.’ As the author remarks in chapter one: …history is not inherently linear; only historians make it that way. (p7)
The ‘usual’ big events and national turning points are all here: Captain Cook and the Endeavour; the penal colony, land and gold rushes, wars, legends like Ned Kelly and the ANZACS, migration, Federation, the legal sorcery of ‘terra nullius’ and the Mabo and Wik cases that overturned this doctrine, and so on.
However they are viewed through a series of different lenses: First Nations people and their stories and experiences; non-British migrants; the folk who occupied or visited the continent’s north over untold years; those who suffered under the endemic racism embedded in the British colonisation; asylum seekers in recent decades; droughts, floods and fires.
The story of pearl diving in the north is told alongside the stories of gold, wheat and wool in the southern states.
The centrality of Country to First Nations peoples’ worldview and the growing recognition of this among non-indigenous Australians is discussed, along with examples of the newly created Commonwealth’s wilful blindness to the humanity of Indigenous Australians at Federation (p230) and the heroic and persistent campaigners for Aboriginal rights over many, many years.
Mark McKenna has an informative and engaging narrative style; his book reads like a series of fascinating stories rather than a history text. Highly recommended for those who enjoy non-fiction that asks its readers to question and revisit what we think we know about our own national history.
The Shortest History of Australia was published by Black Inc in 2025.
Library Treasures. The story of “half-hanged Maggie”: ‘The Mourning Necklace’ by Kate Foster
Though an avid history and historical fiction reader, there are many times when I feel extremely grateful to be alive today and not three hundred years ago. The Mourning Necklace is a gripping, imaginative re-telling of a story from the past that confirms that view.
‘Maggie’ in the novel is Maggie Dickson. She was a real person from a fishing village near Edinburgh who, in 1724, was hanged for the crime of concealing a pregnancy. Tragically, Maggie’s baby did not survive and so she was also accused of its murder.
The appalling thing about this story is that Maggie survived the hanging, only to face the very real prospect that she would be hanged again. This much of the story is based on historical fact. Horrifyingly, although rare, her experience was not unique. Hangings could, and did, go wrong sometimes. It’s one of many parts of her tale that makes me so glad to have been born in the 20th century, not the 18th. Usually, the victim was finished off ‘manually’, but Maggie was pronounced dead at the gallows, then taken in a coffin by her family, to a nearby tavern so they could drown their shame and misery in drink. To their shock, Maggie appears at the tavern door, pale, shaking and with a deep welt around her neck from the hangman’s rope.
This real-life event was an impetus to have the wording of the death sentence in Scotland changed from Hanged by the neck, to Hanged by the neck until dead. Obviously, those dispensing justice wanted to avoid any other criminals wriggling (literally) out of the death penalty.
This sounds like a gruesome sort of tale and I suppose it is in some ways, but it doesn’t read like that. The author has taken the themes of justice, the reality of women’s lives in past times, trust and friendship and family, and used the real Maggie’s life as a canvas on which to paint vivid pictures of how she may have ended up at the gallows in the first place, how she survived it, and what happened to her afterwards.
The daily lives of Maggie and the fisher people she grew up around, the smuggling that helped families earn a little extra to make ends meet, the harsh conditions in which they lived and the small ways in which life could be made more bearable, form a rich backdrop to her story.
I listened to the audiobook version, beautifully narrated by Paula Masterton in a rich Scottish accent, full of the warmth of Maggie’s character.
This was another library treasure, as I borrowed the audiobook from my local Blue Mountains Library. Most public libraries offer similar borrowing of audio and ebooks. Such a fantastic service!
For a fascinating and moving insight into a very different time and place , with themes that are nevertheless still timely, I can highly recommend The Mourning Necklace.
It was published in 2025 by Mantle, an imprint of Pan MacMillan.Flipping the script: ‘Looking from the North’ by Henry Reynolds
Have you ever seen a map of the world that is not the standard Mercator-type, but which depicts the continents and their positions in a way that is more true to life? If so, you’ll know that slightly unsettling feeling of gazing at a depiction of our planet that just looks weird, or so different to what you are used to, as it challenges deep assumptions about world geography.
Reading Looking from the North felt a bit like that for me. Having been born, raised and educated (and lived the majority of my life) in the southeast of Australia, my ‘take’ on our national story was, I see now, very much from a ‘looking from the south’ perspective. This book shook that up in a mildly unsettling, but also refreshing, way.
Historian Henry Reynolds is known for his truth-telling take on Australia’s national stories, and this book continues in that vein, with his hope that this nuanced view can shift mainstream Australian thinking, to reassess our story of colonisation but also understand our distinctive variant of decolonisation. (p5) He traverses events in Australia from the British act of colonisation in 1788 through to the Uluru Statement from the Heart, and everything in between.
Some of the major themes and events he considers really made me stop and think, including:
- Colonisation happened in two distinct phases, the second of which took place largely in the vast ’empty’ centre and north and played out very differently from the earlier colonisation of the south. Because the British government had handed over control of the new colonies of Queensland (1859) and the Northern Territory (to the colony of South Australia in 1863), moral responsibility to First Nations people therein was also handed over.
This is why the settlement of northern Australia is different. It was an Australian, not a British venture. For better or worse it is our responsiblity. We cannot escape from it or from its latter-day consequences with which we still live. (p15) - ‘Opening up’ land in the north for white settlers carried with it the same devastating consquences for the First Nations there. The hunger of Europeans – for land, gold, ownership – was the same as it had been half a century before, but the way it was assuaged sometimes differed from the south.
In both cases, though, The insouciance of both government and settlers was staggering. So too was their ignorance. They knew so little about the country itself and the people they were so ruthlessly usurping. (p23) - There were killing times (sometimes known as ‘frontier wars’ or appropriately, the ‘Australian wars’) in both north and south, though the environments, the demographics and the trajectories differed. But the litany of resistance, violent reprisals, and hideous atrocities are depressingly similar. In some places peaceful resolution, of sorts, did eventuate, though they tend to be less well-known: The attempt by both settler and First Nations communities to manage the process of reconciliation as the era of open warfare came to an end has rarely been studied by Australian historians. (p39)
- The pastoral industry in the tropical north was completely dependent on the resident First Nations workforce. (p62) Though this fact did not translate into decent payment or working conditions.
- Readers of David Marr’s forensic and harrowing work Killing for Country (2023) (my review) will no doubt agree with Reynold’s view that the story of the Native Police represents one of the most egregious, shameless chapters in the history of Australian colonisation. (p69)
- When Australia became a federated nation, a growing national obsession with racial purity led to the disgracefully long-lived policy of White Australia, under which people of Asian, Pacific Islander, and other ‘non-white’ backgrounds were ruthlessly expelled or barred from the country. This included many who had made their homes and had families in northern centres like Cairns, Darwin, Thursday Island, and Mackay. It also included labourers who had been brought here (some willingly, some less so) in the so-called ‘Blackbirding’ era, to work on sugar plantations. Not surprisingly, the expulsions and bans also had devastating effects on the economies and communities involved.
- This period also coincided with a convenient sort of amnesia about even the recent past, because The new nation hungered for worthy foundation stories to nurture collective pride. Peaceful conquest of country was a far more appealing story than bloody conquest for the land. (pp77-78)
- The White Australia policy did not die a much-deserved death until 1973. By then world opinion on issues of race was shifting and moves in international spaces, such as the United Nations’ International Convention on the Elimination of all Forms of Racial Discrimination (1965) pushed national governments to enact laws to protect citizens from discrimination.
- Meanwhile, the Indigenous land rights movements were gathering force in Australia. A rocky road; but the book outlines the Yirrkala Bark Petitions (discussed in Clare Wright’s wonderful 2024 Naku Dharuk (my review), the Mabo and the Wik cases as significant in the gains made in the second half of the twentieth century.
I have listed so many points here to show just how much Reynolds includes in this book, which is nevertheless a slim and easy-to-read publication. If you enjoy a book that will teach you something new, give a different perspective on familar events, and continue the important work of truth-telling about our nation’s history, you will enjoy Looking from the North.
Looking from the North was published by NewSouth in 2025.
- Colonisation happened in two distinct phases, the second of which took place largely in the vast ’empty’ centre and north and played out very differently from the earlier colonisation of the south. Because the British government had handed over control of the new colonies of Queensland (1859) and the Northern Territory (to the colony of South Australia in 1863), moral responsibility to First Nations people therein was also handed over.
Travels with my Ancestors #24: The German Connection
This is one of a series of posts in which I explore stories of people from the past: individuals in my family tree. Up until recently I was researching and writing about my father’s side of the tree; now I am digging deep into the heritage of my mother’s ancestors. Mostly, these were people whose family beginnings were from England and Ireland, with one known exception.
You can read the first post about my mother’s German great-grandfather here.




Above: Scenes from Kirn, Rhineland-Palatinate, Germany, in September 2025.
My sister and I have just returned from a trip to Europe during which we spent a week in the Rhineland region of Germany. We travelled here hoping to learn something of our German ancestor’s homeland, before he emigrated to Australia in 1861. For me this kind of travel is less about family history research (think hours spent poring over old documents in archives) and more about stepping on the land on which my forebears had lived.
What did I know about Christian รbel* before travelling to his place of birth? Very little.
I knew he’d been baptised in 1838 in the Evangelische (Protestant) church in the small town of Kirn, west of Mainz in the Rhineland-Palatinate. Today, the town is medium-sized (about 8,500 residents). It lies in a valley between two rivers: the Nahe and the Hahnenbach, on the edge of the Hunsrรผck hills.
His father was a clothmaker in the town and the family lived in Haus 139 am Hahnenbach. His paternal grandfather had been a farmer. Christian was number four in a family of nine children; though two older brothers had died within six months of their birth, leaving Christian as the oldest surviving son.
I wondered what effect this loss of children, so common at the time, might have had on parents and siblings? Did Christian grow up in the shadow of his dead brothers? Or were they never discussed – did his parents believe it best to put those losses behind them and move on? There would be few families who had not endured the death of infants or children, in an era where accident or illness could suddenly and indiscriminately strike down a young life.
A Google map search showed that there is a neighbourhood, or municipal area called Hahnenbach, about 10 km to the northwest of Kirn itself. Was this where the family lived?
When he arrived in Sydney by steamer in 1861, Christian was a baker, but I don’t know when and where he obtained that trade and if he worked in a bakery or even had his own business, before leaving Germany.
I didn’t necessarily expect to find answers to these questions during the visit to Kirn, but I did hope to get a feeling for the town and its surroundings. This was certainly achieved during my brief time there.
To begin with, we paid a visit to the municipal History Library, to meet a man with whom I had previously exchanged emails about archival records that might be available. He had very kindly prepared a copy of Christian’s birth certificate and presented it to us. I was thrilled, as I had not seen a copy of this proof of Christian’s birth anywhere in the online databases I’d searched from Australia.
Another helpful person was an employee in the information booth in the main part of town, who provided a map and – crucially – the suggestion that the รbel family home was likely to have been located on one of the two streets that align the Hahnenbach river that runs through the centre of town. There is a ‘right’ and a ‘left’ Hahnenbachstraรe, or Hahnenbach street, one of which would probably have been the location of ‘House 139’ where Christian was born, back in the 1830s.
What a gem of information! It provided my sister and I with a starting point, as we wandered up and down the two streets on either side of the narrow river. Nearly two hundred years ago, it was probably a quietly flowing stream; today it has been straightened and its sides built up with concrete, presumably to conrol the flow of water and as protection from flooding.




Above: The Hahnenbach river and its adjacent streets in Kirn.
It’s left and right streets appeared peaceful; a mix of old and newer housing. Not an especially affluent neighbourhood, but close to the old town, the town square, the Catholic and Protestant churches and Jewish synagogue. In the 1800s it may have played host to an array of tradespeople such as Christian’s father, the clothmaker.
From here, we found the Protestant church where Christian had been baptised in 1838. A solid, cream and red brick building with a tower that dates to the eleventh or twelfth century, it was cool and peaceful inside. We photographed the font where Christian’s small head had been wet with baptismal water; the high pulpit where the minister would have delivered his sermons each Sunday, and the decorative arched ceiling.




Above: the historic Protestant church in Kirn, where Christian รbel was baptised in 1838.
I love nothing more than ambling through a street and buildings where, many years in the past, people from my own past had walked. In that respect, my trip to Kirn was very satisfying. I came away with some sense of the place, and a feeling that I could now write a little more confidently about my great-great-great grandfather Christian and his place of origin.
Oh, and before we left Kirn, we went to an excellent local bakery and, in honour of our ancestor, purchased a very beautiful loaf of fresh, crusty German bread.
*In Australian records, Christian’s family name is spelled Uebel.
All photos by the author, September 2025.
Christian’s story will be continued in future Travels with My Ancestors posts.
If you are connected to the Australian Uebel family, I would love to hear from you!
Please subscribe if you’d like to receive updates. I usually post weekly, with a mix of book reviews and posts about all things history.Contested stories: ‘Warra Warra Wai’ by Darren Rix & Craig Cormick
If, like me, you grew up with stories of ‘Captain Cook’ and his heroic voyages around the world, ‘discovering’ ‘claiming’ and ‘naming’ great swathes of the Pacific region including the continent now known as Australia, Warra Warra Wai will be an eye-opening read.
With its subtitle – one of the best I have ever seen – (How Indigenous Australians discovered Captain Cook and what they tell about the coming of the Ghost People) the authors make clear that this book, while tracing Cook’s voyage up the entire east coast of Australia, will be focused on the stories from the shore: what has been remembered, handed down, and/or written about from the perspectives of the First Peoples encountered by those on board the Endeavour.
Flipping the usual script allows for a rich exploration of those people, their Countries, languages, lifestyles, law and lore. What did they make of the strange ship and its passengers? What beliefs, customs and protocols dictated the ways in which these newcomers were met by the people on the shore? And what followed this first contact – the years and decades in which more white people arrived and the consequences for the land and its First Peoples.
The authors (Gunditjmara-GunaiKurnai radio broadcaster and culture sites officer Darren Rix, and author and science communicator Craig Cormick) set out with a seemingly simple goal: visit all of the places on the east coast renamed by James Cook, put back the original names, and ask the First Nations people there what stories they wanted to share. As simple as that. Just ask them. (p1)
Simple, and profound.
The result is a stunning ‘travel memoir’ of sorts, meeting people who act as guides to their Country, their Creation stories and cultural practices, the law that has guided their people for thousands of years. They also describe their histories since European contact, most of which is, unsurprisingly, grim: disease; violence; theft; rape; forced removal of family; forced removal from traditional homelands; forced discontinuation of traditional lifestyles, religious practices, language; thinly disguised slavery; to name the more obvious ones.
There are commonalities, apart from the dreadful violence and mistreatment. For example, all the stories of the first sightings of the English ship include the fact that each of the groups along that shoreline knew about the strange arrival ahead of time, through smoke signals and other communication from the people further south.
There are multiple interpretations of events and behaviours: those recorded in Cook’s journal, the ship’s logs, or the journals of the two other men on board who write about events as they occured, and those from oral histories of the First People involved. As the authors point out,
So what does it all mean? Well, it probably means that because most people cherrypick the information that agrees with their biases and opinions, different readers will conclude that the arguments support their own point of view on the matter.
Warra Warra Wai p299
There are many ‘what if?’ or sliding door moments, where if one or more of the people involved had chosen a different behaviour, or understood a little more about what they were seeing/hearing, or given events a slightly different interpretation, history could have played out rather differently. I find those moments rather sad to contemplate: missed opportunities, I suppose.
There are stories of resilience, strength, resistance. Of slowly reclaiming language and culture. Of acts of kindness and reconciliation. Of truth-telling and of people willing to listen.
The use of the word ‘renaming’ for Cook’s bestowing English names on the places he sailed past reinforces the fact that everywhere he looked was already know, beloved, sometimes sacred Country to its First Peoples. It was not empty land waiting to be discovered and claimed by white people.
Since the High Court ruling on the Mabo case, the terra nullius fallacy is no longer widely held, but so many others remain. This book is an accessible and enlightening way to learn more about Australian history – from both sides of the shore – and reconsider some of the more contested stories of our national beginning.
As is often the case, the First People interviewed for this book demonstrate generosity of spirit and a desire to reach out across the cultural divide. When asked what he most wanted Australians to know, one interviewee, Phil Rist (a Nywaigi man living in Cardwell, across from Munamudanamy or Hinchinbrook Island) had a reply that sweeps aside all the complexity of the past:
It’s not about race, it’s about need. If we agree that this is the oldest living continuing culture in the world, so how do we protect that?
Warra Warra Wai p229
If you are going to be travelling through any parts of the eastern coastal country of Australia, I would suggest taking this book with you. It will give you insights, stories and understandings that most travel guides cannot provide.
Warra Warra Wai was published by Scribner in 2024.



Weasel words of past & present: ‘Unsettled’ by Kate Grenville
I had been waiting for this book, from the moment I first heard about it.
Kate Grenville’s earlier work, The Secret River (published 2005) has become something of an Australian classic. It’s fictionalised account of her ancestor Solomon Wiseman’s life as a convict, then a wealthy settler on the Hawkesbury River sparked discussion of the realities of the interface between white and black histories of this country.
Since then she has written several other works of historical fiction, and some non-fiction, inspired by or about the lives of her ancestors and their times.
Now she has turned her sharp analysis to the question of ‘What does it mean to be on land that was taken from other people? Now that we know how the taking was done, what do we do with that knowledge?โ
Subtitled ‘A journey through time and place’, Unsettled is her account of a pilgrimage of sorts, in which she travels through the places of significance in her family stories, passed on to her by her mother. She is searching for the hidden side of those stories, the people deliberately or carelessly written out of history: the First Peoples with whom her ancestors would have interacted.
In my research and writing about my own family history I have struggled with these questions and the silences of the past. What part did my ancestors play in the dispossession of the First Nations of this land? Were they perpetrators of any of the many acts of violence towards Aboriginal people that took place in colonial and later times? How would I feel if I discovered evidence of this? What would I do with that knowledge?
Like Ms Grenville, I came to the conclusion that all of my ancestors were, in some capacity, complicit in the long act of dispossession since 1788. Many (like the convicts sent here on the transport ships from England and Ireland) unwillingly so. Others (like Grenville, I have ancestors who ‘took up’ land as squatters, benefiting enormously from what was essentially a free-for-all land grab in the early years of white settlement) did so very willingly indeed. Later generations lived (as I do today) in country that was stolen, unceded land.
It is a difficult truth to stare in the face and one that, for generations, white Australians preferred not to see.
Hence the weasel words used to describe the acts of stealing land and the people who stole it (taking up land, opening it up, squatting, land grants, settlers, pioneers, explorers) and ones that were used about the people from whom the land was stolen (blacks, savages, nomads, going walkabout, as examples.) The latter demonstrated a supreme lack of understanding of the subtle and sophisticated worldview and culture of the First Peoples, while the former justified the wholesale robbery of the land and all it contained by the invading colonists.
This book is all about seeing things differently:
Now that I think about it. That’s the thing – I’m thinking about things differently now, rather than sliding along on the well-lubricated surface of unremarkable words. Thinking in a way that allows a whole other story to be glimpsed. No, not even a story, just a suggestion of a suspicion, embedded so far below the surface it’s easy to pooh-pooh it as ridiculous.
Unsettled p35This is a very personal journey and a very personal story. But Grenville’s skill as a storyteller weaves a tale that is both individual and general to all Australians. While imparting her unique responses to the places she visits, the experiences she has on her travels and what she finds in her research, the questions she poses are for us all to consider.
Her comments about the popularity of family history resonate with me, and I think are meaningful on a bigger scale as well:
we…need to be asking questions about our forebears. Not to reassure ourselves, and not to make any claims for ourselves, but to learn how we really fit – and the ways we don’t fit – into the story of being here.
Unsettled p206I could not agree more.
Here is Kate Grenville discussing the impulse that set her on the journey of exploration that resulted in Unsettled.
Unsettled was published by Black Inc Books in 2025
Travels with my Ancestors #23: ‘Dear Christian’
After several years of Travels with my Ancestors posts and a book, all about my father’s side of the family tree, at last I come to my mother’s side. Mum was, if anything, even keener than Dad about all things family history, so if she were still with us she might very well be saying About time, too!
My sister and I are looking forward to a trip later this year to explore the place where our mother’s great-great grandfather originated. He’s the outlier in the family tree: the only person I know of whose roots did not lie in England or Ireland (with the exception of one other as yet unconfirmed possibility who may have been born in France.)
Our 3 x great-grandfather arrived in Australia in the mid-19th century but I know so little about his life before then. When I sat down to write about him, I felt a bit stumped. How do you tell a story when you don’t know its beginning?
Rather than make things up, I decided to write a letter, of sorts, expressing my dilemma. Here it is.
Dear Christian,
(or perhaps I should call you great-great-great-Grandfather,
but thatโs a little wordy)There is so much about you that I donโt know. Iโm doing my best now to rectify that, but it is difficult to dig about in records from another country when I am so far away, here in Australia. I know plenty about you since you arrived in Sydney in 1861 โ where you lived, what you did for a living, who you married, your children, when you died and where you were buried. But before that? Not so much.
For example, there is the business of you being Prussianยญโor not. On your New South Wales Naturalisation document of 1880 your original citizenship was described as Prussian. When I found Kirn, the town where you were born, on Google maps and saw that itโs located in the Rhineland-Palatinate region (on the other side of the country from Prussia)โwell, that was confusing.
I revisited my history books and learned that several of the many little states and kingdoms that later became Germany were controlled by Prussia at various periods, including the Rhineland at the time you lived there. One mystery solved.

Source: By Adam Carr at English Wikipedia – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=34552576 Other questions have not been so easily answered.
Such as, why did you leave your homeland?
Your father had been born and lived near Kirn, and was a skilled tradesman: a tuchmacher or clothmaker. You likely grew up within a comfortable home, along with your six siblings. Your family was of the Protestant faith and you were baptised at the Kirn Evangelisch church in September 1838.
You did not take up your fatherโs trade in the cloth industry. Instead, you became a baker. Another skilled trade, but one involving flour, yeast, salt and sugar rather than wool or linen.
Your working day would begin early, well before dawn, as you loaded the ovens with wood and filled the heavy mixing bowls with flour. There must have been satisfaction as you brought out the dark rye loaves or sweet apfelkuchen, arranging them on the wooden shelves each morning, ready for customers. Your bakery would be redolent with the savoury scent of caraway seeds and the warming aromas of nutmeg and cinnamon. As you wiped your floury hands on your apron, did you give a nod of approval at another dayโs good baking?
Or were you wanting something different? Was Kirn, its small-town sights and familiar faces, too confining or commonplace? Did you dream of bigger horizons, new people and customs, adventures across the seas?
Orโand here historical events may have played a partโthere were very different motivations for you to leave. Your homeland was experiencing seemingly never-ending turmoil, political and economic. In your fatherโs time it was the devastation of the wars wreaked by Napoleon Bonaparte. Then confusion as the Rhineland came under French control for a time.
You were just ten when the first of several uprisings began across Europe, led by people demanding more freedoms in how they were governed, andโamongst the German-speaking statesโnational unity. This was long before a German nation was planned and at a time when most Europeans were governed by autocratic, conservative rulers and officials.

Barricades at Alexander Platz, Berlin,
Source: By JoJan – Own work; photo made at an exhibition at the Brandenburger Tor, Berlin, Germany, CC BY 3.0, https://commons.wikimedia.org/w/index.php?curid=17630682I wonder how your parents felt about this push for more freedoms for ordinary people, or if they even knew about the demonstrators and the movementsโ leaders and their demands? Did they agree or did they just want to get on with their lives and be left in peace?
The revolutions largely failed but the effects lingered as new political ideas took root and grew. Economically, life was difficult for many. The spectre of famine hung over villages and towns with crop failures in the countryside.
Was Kirn affected? Perhaps you struggled to get flour for your bakery. Customers may have fallen away as money for a daily loaf of bread became harder to find. You could no longer see a prosperous future there.

The pickelhaube, symbol of Prusso-German militarism from the mid- nineteenth century.
Source: By G.Garitan – Own work, CC BY-SA 3.0, https://commons.wikimedia.org/w/index.php?curid=25768801Even worse, you may have dreaded the call of conscription into the Prussian militaryโthen a requirement for all able-bodied young men. Given the number and ferocity of wars and internal conflicts in your lifetime, it would be understandable if youโd longed to be somewhere where these were not constant threats.
Maybe your family were among those who harboured a dislike of the militaristic nature of Prussian rule. If you had inherited such feelings, you may have decided that leaving was preferable to submitting to such authoritarianism.
Whatever your reasons, you embarked on a ship to New South Wales. As far as I know, you had no contacts or family already in the colony. You might have come as part of a government-sponsored immigration scheme, though so far, I have found no record of that. I donโt even know the ship you arrived on!
Recently, at lunch with a Uebel cousin, another of your descendants, my sister and I were stunned when our cousin mentioned a version of your arrival story which had you jumping ship here during the gold rush days. We looked at each other, amazed. How had we never heard this family legend? And my mind immediately went to the question: how can I find out whether that story is true? If so, you would have been amongst many hundreds of others, literally gambling on finding a fortune on the messy chaos of the goldfields.
I still hope to find those details, and to learn more about your travels here. However you came, what must you, born and raised near the river Rhine but otherwise nowhere near a body of water like the vast oceans you voyaged across, have made of that long journey to this southern continent?
I think you came aloneโa young man of twenty-three. Within five years, youโd married an English girl from Plymouth, and with Sarah you had eleven children. You continued your trade, opening a bakery and shop in Sydneyโs St Peters.
You had some tragedies in your life hereโlosing two children before theyโd had a chance to fully growโand you never saw your native Kirn again.
But I am grateful that you took that ship from Germany and gambled on a better life here, because otherwise I would not have existed. I hope you did not regret your decision to come.
I will continue my search about your life before you left Germany. I want you to be more than just a name on my family tree. Yours is a good nameโChristian Uebelโand both names have been handed down through subsequent generations. Still, I want to be able to see your name and feel a connection, to feel that I know something of you, not simply your name.
With thanks, from your great-great-great-granddaughter,
Denise
Sources:
NSW Certificate of Naturalization No 866 1880 for Christian Uebel
Death Registration 10554/1906 for Christian Uebel
Einwohnerbuch Stadt Kirn 1544-1900 Teil 4 Familiennamen Schr – ZFounding documents: ‘Naku Dharuk: The Bark Petitions’ by Clare Wright
I was very excited to be gifted this big, fat book last Christmas (thank you, Anita!) However, I put it aside for several months because I wanted to be able to give it the attention it was due.
When I finally picked it up I knew I was in for another of historian and writer Clare Wright’s thoroughly researched and compelling stories of Australian history. This is the third in her ‘Australian democracy’ trilogy. The first two (The Forgotten Rebels of Eureka and You Daughters of Freedom) tell two earlier foundation stories of modern Australia – the role played by women in the Eureka rebellion on the Victorian goldfields in the mid-19th century, and later, the trailblazing fight for the vote by Australian women.
The Bark Petitions is both a smaller and a much bigger story. Smaller, because of its location. Bigger, because the repercussions of the events echo to this day.
They centre around a group of people from Yirrkala, on the Gove Peninsula in Australia’s far north who, when confronted in 1963 with the takeover and likely desecration of their Country, their sacred lands and their livelihood by a proposed French-owned bauxite mine, presented a unique petition to Federal Parliament – on four exquisite traditional paintings by tribal elders on bark.
Back in the mid 1980s I briefly visited Yirrkala in Arnhem Land, as part of my work for the then Federal Department of Aboriginal Affairs. At the time I had never heard of the Bark Petitions. No one in the Department in Darwin where I was based, or at Nhulunbuy, the township at Yirrkala I visited, mentioned them. I learned from Wright’s book that Nhulunbuy was established because of the mine, only thirteen or so years before my visit. Looking back, I am amazed at my ignorance then.
The book relates how the Yolลu people of Yirrkala, who had lived on their ancestral land for thousands of years, that land having been (under white man’s law) legally reserved for them in 1931, suddenly found themselves forced to defend that same land against commercial interests and mining activity authorised by the Federal government. There was no consultation. No accurate information provided to them. The first the Yirrkala people knew of the imminent threat to their land was the appearance of white survey pegs across a paddock. The leases to a foreign owned mining corporation were announced by then Prime Minister Menzies in a press statement.
Wright describes the cast of characters that populated this story. As with any drama there were protagonists and antagonists; not always neatly lined up along race lines. The Yirrkala Methodist Mission had brought together a number of Yolลu clan groups who now needed to unite in a struggle to save their land. In this they had some allies from staff within the Mission, particularly Edgar Wells, the Mission Superintendant who early on took on a whistleblower role, to the detriment of his own career and physical and mental health; and his wife Ann, who wrote about much that she observed during that fateful year.
Actually I was surprised to learn that the official policy of the Methodist missions was not assimilation, which was government policy at the time. Methodist missions aimed to equip residents with literacy and other skills needed for survival in the modern world while encouraging the continued use of traditional language and customary practices.
Non-indigenous characters in the story who appear less…sympathetic, let’s say…are those from the halls of Parliament, or heads of government departments in Sydney, Darwin or Canberra. Paul Hasluck, then Minister for Territories, stood out for me as someone who did not cover himself in glory at this time. Perhaps unfair to single him out from a crowd of fellow politicians (and also bureaucrats) for whom political and commercial priorities rode roughshod over indigenous rights; but my heart sank when I remembered that he went on to become Australia’s Governor General just six years later.
There were others, such as Kim Beazley Snr, who was the Member for Fremantle and planted a seed which led to the idea of the petitions being presented in the form they took, and later with Gordon Bryant (Member for Wills) led a debate in Parliament which put forward new principles when considering rights of Aboriginal people: native title; self-determination; consultation. These had been pretty much absent until now (certainly at Yirrkala) but would become part of official policy in future years.
There is so much to admire in Clare Wright’s book. The forensic detail in which she describes events as they took place, from various perspectives – a testament to the thoroughness of her research, involving exhaustive trawls through the official archives, but also deep dives into private journals, letters and also interviews with the families and individuals of many of the people involved.
If there are ‘sides’ in this historical drama the author makes no apology about where she stands. Having lived for a time amongst the community at Yirrkala, her emotional loyalties are clear. Her descriptions, and those of mission staff at the time, of the way Yolลu conducted their own internal discussions and decision making processes, based on lore and law from time immemorial, are vivid, as are the significance of the Bark Petitions themselves, the processes by which they were created and the ‘momentous double act of diplomacy’ they represented. (p346)
From the Yolลu : we offer you this gift. Our knowledge. Our stories. Our symbols…Every bark painting…depicted food or a place where food could be found. This food, these places, mirrored the clan identifications that established the right to gather...Together, told in art, the symbols required neighbouring clans to seek permission to enter other than their own privileged food resource area. Established entitlement. Marked the boundaries…
So: we offer you this gift. This gift of our knowledge. The key to our mind maps.
What we ask in return: your respect. This is this second act of diplomacy…
The printed words – the petition – are what you require. In your language and ours. Dharuk.
The paintings that frame the words – the bark – this is what we require. Naku.
Diplomacy, not assimilation. Two sovereign nations, testing the boundaries.
Naku Dharuk. Bark Petitions.
The Bark Petitions pp348-349It is probably no spoiler to say that the original petitions were rejected by Parliament, and that the bauxite mine went ahead. I knew that, but it still felt like a punch to the belly when I read the actual words of parliamentarians as they attempted to undermine the significance – indeed, the integrity – of the petitions when they were first presented. Paul Hasluck was a main player here. A tried and true tactic, to shoot the messenger and/or the message. Divisive, dirty politics for divisive, dirty gains.
Australia saw it again in 2023 with the defeat of the referendum aimed at establishing an Indigenous Voice to Parliament.
Eighty years after the Bark Petitions, their message has still not been properly heard.
Nevertheless, Clare Wright has made a compelling argument that the Petitions from 1963 represent an important step towards legal recognition of First Nations land rights in this country; but also that they ‘constitute nothing less than the third pillar of a trinity of material objects that, read together, along a historical, political and cultural continuum, constitute Australia’s founding documents.’ (p552)
The others are the Eureka Flag of 1854 and the Women’s Suffrage Banner of the early 1900s.Flag. Banner. Bark.
Each of these declamatory objects speaks back to power, a creative act of resistance to a perceived political injustice. Each makes a claim for inclusion in the dominant power structures: first of the colonies, then of the nation of Australia.
The Bark Petitions p554Naku Dharuk: The Bark Petitions is a hefty book. At 573 pages, it’s not a quick read. But I am very glad I allowed myself the time to read it from cover to cover, absorbing the detail, the characters, the setting, and the aspects of Yolลu culture and language included throughout. I feel richer for it. I am certain Australia is, and I thank Ms. Wright for bringing us this work. I can’t wait to see which significant event or period in our collective history the author will tackle next.
Naku Dharuk: The Bark Petitions was published by Text Publishing Australia in 2024
















