I am a lover of history in all it’s forms, though I have sometimes wondered how my interest in Australian history survived my school years in the 1960’s and 70’s, with the dry recitations that passed for history back then. I learnt about early European explorers and their ‘discoveries’, the names of people – usually men – of note, something about the Depression and the World Wars. But not enough – not nearly enough – of the humans who populated these past eras – their strivings, motivations and follies. Where, oh where, were the dramas, the absurdities, the outrageous injustices and outright comedies, the incredible feats of resilience and courage that peppered our past?
In more recent years there have been some wonderful works of fiction and non-fiction that have brought this human part of history into sharper focus. From the Edge: Australia’s Lost Histories by Mark McKenna springs to mind, as do excellent podcasts such as Forgotten Australia by Michael Adams or The History Listen from ABC’s Radio National. Fled by Meg Keneally is a novel based on the astounding escape from Sydney by convict Mary Bryant; Esther by Jessica North tells the story of the woman who arguably managed and controlled one of NSW’s first large agricultural estates. And there is now, thankfully, plenty of literature to tell us the stories from indigenous Australia – non-fiction such as Archie Roach’s Tell Me Why and Bruce Pascoe’s Dark Emu; and fiction, including this year’s Miles Franklin awarded The Yield by Tara June Winch.
Ten Rogues is subtitled The unlikely story of convict schemers, a stolen brig and an escape from Van Diemen’s Land to Chile. As the title promises, it is both a rollicking good tale, and a well-researched true- life adventure. The convict at the centre of the tale is Jimmy Porter, a man who must surely have possessed the proverbial ‘nine lives’ to have escaped the multiple death sentences he faced over his career as a criminal and teller of tall tales. The author acknowledges that Jimmy’s penchant for exaggeration and blurring the truth made the research more difficult (the book is based, in part, on judicious selection from Jimmy Porter’s own accounts of his actions, as well as other contemporary narratives, convict records and newspapers, and some additional delving in Chile.)
The book weaves all of these together with information on the history of convict transportation to Australia, the grim conditions in penal stations such as Tasmania’s Sarah Island, the historic links between the slave trade and transportation, and eighteenth and nineteenth century debates about crime, punishment and prison reform. It does so in a very readable way, because apart from anything else, the story of Jimmy Porter and his band of escapees is one of luck and misfortune, unwise choices, incredible feats of endurance and courage, and moments of humour and bravado, that might be seen as very unlikely, if they appeared in a work of fiction.
These are the stories from our past – the funny, the ugly, the tragic, the astounding – that for me, make history so irresistible. Read this book for a rollicking good tale and to learn more about Australia’s colonial and convict periods. It delivers both in an entirely absorbing package.
Ten Rogues was published by Allen & Unwin in 2020.
Peter Grose is the author of several other books about episodes in Australian history including A Very Rude Awakening (about the raid on Sydney harbour by Japanese mini-submarines during WWII) and An Awkward Truth (about the bombing of Darwin in 1942). These promise to be just as intriguing as Ten Rogues and are now on my Want To Read list.
This is the sixth in my occasional series I’m calling Travels with my Mother. If you’ve not read the first in the series, you might wish to have a look at that one as it gives the context behind these posts.
This, in conversation with Mum:
Mum: I’m so tired, love. But I’m not doing anything today. I got back yesterday from a trip out, like I used to do, on a pony. Just me and another woman. We’d have a pony each and we’d set out from North Richmond and decide: this way or that way? So this time I chose north.
Me: ‘What was there?’
Mum: Not much back then. I’d follow the river for a bit and find a few people—squatters—on the river bank. I’d say ‘I’m here to help you. Is there anything you need?’ But they were usually very suspicious, like they thought I was there to interfere. They didn’t like the idea of being moved off the land.
They’d say: ‘We don’t need anything, go away, leave us in peace.’
Anyway, all that was a long time ago. Must be twenty years ago.
Me: ‘Did you enjoy those pony rides?’
Mum: It was an adventure. And I felt I was doing good for others because every now and then I’d come across someone who needed my help. But I don’t think I could ride all that way on a pony any more. I suppose if I tried it now I’d get a right old backache!’
As usual after one of these chats, I went searching for the golden nuggets of truth in her words. To my knowledge, Mum has never ridden a horse or pony in her life. To dig deeper, to the emotion of her tale, I see it is about freedom and choice: the ability to make decisions about where she wanted to be; and to be able to move about with ease. Two things no longer available to her.
And, just as importantly, the wish to feel needed – to be of use. Most of Mum’s life has been spent ‘doing’ for others in some way: home maker, income earner, family glue. And outside of the home and family, she took on roles in community, school, leisure activities. Always busy, a wonderful organiser and contributor.
In the tale of her pony rides, she also references early days of settlement of the Hawkesbury district. She married into a family with deep roots in this region going back to the Second Fleet of convicts in the late 1700’s. The Eathers, from whom I am descended through my father, were among the earliest of English convicts and later settlers along the Hawkesbury River. Mum’s own family history also features several convicts who eventually settled along South Creek.
In the past couple of years, I’ve been talking with Mum about our ancestors and about early colonial days. I’ve delved deeper into family history, as I began to write fiction inspired by some of these people and places. Several decades ago, Mum was a keen family historian and did a great deal of leg work in researching and documenting the lives of our forebears. I picked up from where she had left off. So perhaps its no surprise that images of ‘squatters’ and settlers along the once wild Hawkesbury region feature in her imaginings.
I’m glad that she is able to live out stories of colonial days in her thoughts and fancies as she ventures into new territories.
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.
This well researched historical fiction for young adults tells the story of Nanberry, a young Cadigal boy who was ‘adopted’ by John White, the Surgeon at the early colony of Sydney. Nanberry’s story is a remarkable one, as so many of the stories to be found in Australia’s history are. Orphaned when his parents and most of his clan died from the smallpox that devastated so much of the First Peoples communities of the Sydney region, Nanberry lived in Surgeon White’s house and learned to speak English, use English clothes and manners, yet maintained strong links with the remaining survivors of the Eora nation. As Jackie French tells it, in adulthood he gravitated between life as a sailor, travelling the seas on board English ships, and returning at times to the Cadigal people.
The novel is told from multiple viewpoints, which I appreciated because it’s an effective way to weave in some of those other stories that we don’t always hear about. The stories of Maria, for example, an ‘ordinary’ convict girl assigned to Surgeon White as servant, and that of Rachel Turner, another convict servant and a real figure from history, who after serving her sentence, became one of the wealthiest and most admired women in the early colony. Rachel’s son by the Surgeon, Andrew, also features—another remarkable life. The ‘white’ brother in the title, Andrew was left as an infant with his mother when White was recalled to England (though White made sure he and Rachel were well provided for.) Andrew later returned to England to attend school and went on to become one of the ‘heroes of Waterloo’, the crucial battle by the English against Napoleon’s army.
We also see the colony, with all it’s vice, filth, disease and despair, through the eyes of the Surgeon whose unenviable job it was to treat injury and illness with few medicines and fewer facilities. I marvel when I read accounts of life in these early days of Sydney. That anyone survived, let alone a settlement that developed into a global city, is something of a miracle.
Of particular note, of course, are the parts told from the viewpoint of Nanberry. Governor Phillip used the boy to interpret for him with Eora people he came across, because of the youngster’s facility with English. Through Nanberry we meet other Eora figures including Coleby, Bennelong and Balloonderry. Writing from an indigenous viewpoint when you are not yourself indigenous is a contested thing nowadays. However, I do think that this book manages to convey multiple viewpoints with skill and sensitivity.
Nanberry: Black Brother White is a terrific way for young people to see Australia’s history through story—the vibrant, tragic, astounding stories that make up the whole of this nation’s history since European colonisation.