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.
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.
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?’
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
Founding 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 Yolŋu 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 Yolŋu 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 Yolŋu 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 Yolŋu : 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 Yolŋu 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
What stories tell us: ‘Finding Eliza’ by Larissa Behrendt
Euahleyai / Gamillaroi author, filmmaker, lawyer and academic, Larissa Behrendt writes both non-fiction and fiction which illuminate aspects of Australia’s history from an indigenous perspective. Her writing is always thought-provoking and perceptive, and Finding Eliza is no exception.
The book takes as its starting point the power of stories to teach, explain, and create beliefs and attitudes. She takes the well-known historical event of the 1836 shipwreck of the Sterling Castle on an island off Australia’s east coast. The only woman among a handful of survivors, Eliza was kept alive by the Butchulla people of the island called K’gari (later named by the English after the ship’s captain – and Eliza’s husband – Fraser Island). She spent several weeks there, separated from other white people, after witnessing -according to her account – her husband’s death after being speared by a Butchulla man.
This story has been told and retold many times since then, including by Eliza herself after her rescue and return to England. There have been so many versions that it is difficult to know what parts are based on real events and what has been changed, embroidered or created.
The author’s focus, however, is how the stories that grew up around Eliza’s experiences, illustrate the themes and motivations of those telling them. There are elements needed for a story to work, both for those telling and hearing the story. Eliza had to be ‘good’ and the Aboriginal people ‘bad.’ She must conform to the Victorian-era stereotype of the virtuous, middle-class, loyal wife. It was commonly believed by Europeans at the time that the Australian ‘natives’ were savage, unpredictable, and prone to cannabalism – therefore, to be feared and seen as inferior.
So it is not surprising that Eliza and the Butchulla were represented accordingly in the tales that grew up around her experiences.
The Butchulla people had their own world view and beliefs. They were not just a silent backdrop to the adventures of a white woman, nor were they an undifferentiated source of threat. But in order to provide the tension necessary in Eliza’s story, they had to be portrayed in this way. The truth is that without their assistance and care, Eliza would have most likely perished on the island before she could be rescued.
…{Eliza’s} survival of the shipwreck is not the climax of this story; it is just the beginning. The heart of her story unfolds when she makes contact with the Aboriginal people who populate this land, and it is her alleged captivity by these ‘brutal’ and ‘cannabalistic savages’ and her eventual rescue that gives her tale its compelling drama.
Finding Eliza, ebook version, location 7%
The author takes this a starting point, to then explore a range of aspects of colonialism in Australia.
These include: the ‘Enlightenment’ ideals of the nineteenth century viewed alongside the dispossession and savagery of occupation and colonisation; black / white relations including sexual relations, sexual slavery and prostitution; the silence about the contribution of Aboriginal women to the colonial economy; the control over Aboriginal lives wielded by the colonists; why the trope of cannabilism held such power among whites; cultural appropriation, and how positive stereotypes can be as damaging as negative ones.
As Ms Behrendt concludes:
In… stories, we learn much more about the coloniser than we ever learn about the colonised, but by looking at them through different lenses and different perspectives we begin to appreciate the complexities and nuances of our own history.
FInding Eliza loc 89%
This is a book that made me think, review my own preconceptions about the past and the stories I grew up with. It is as relevant today as when it was first published by University of Qld Press, in 2016.
Powerful family story: ‘Tears of Strangers’ by Stan Grant
The title of this extraordinary memoir is from a Russian proverb: The tears of strangers are nothing but water. These words echoed in my mind as I read this story of his family, that is also a powerful and sometimes challenging examination of the concept of race, of Australian history, and the author’s own position within the black and white worlds of modern Australia. It’s also a call for empathy: for Australians of all backgrounds to learn and understand the historical events that have shaped us all, and to feel more than indifference at the past and present suffering of others.
It is beautifully written, canvassing his own family’s roots in both black and white Australia and the complications and challenges that involves.
He is searingly honest, writing as he does about his relationships with family members, his search for truth, and his hopes for a better future for all First Nations people. The narrative does not skirt around issues such as violence, alcohol and drug use, poverty, incarceration. He describes the so-called ‘Bathurst Wars’ and other conflicts where whites and indigenous communities clashed over encroaching white settlements, and the sickening violence that occured there and in many other parts of the country.
He describes indigenous heroes of history and more recent years, tracing the steady thread of resistance since white settlement. Contrary to past assumptions by many, Aboriginal people did not meekly submit to colonisation. We should all know more about these figures from the past, who were at the time regarded by white settlers and authorities as troublesome, criminals and threats, but to their own people were freedom fighters.
As a way to learn about these and other aspects of Australia past and present, I can highly recommend Tears of Strangers. It’s focus on the micro, on positioning one person and his family within the context of wider events and the past, allows readers to read with empathy.
Part of this search means unlocking secrets, always painful and often tragic. I hesitate now as I stare at a blank page that I know I will soon reveal perhaps more than I would like to. But the truth demands courage. I hope only one thing: that one day Aborigines can be free of the all too painful choices our blackness has forced upon us.
Tears of Strangers (loc 8% ebook version)
Tears of Strangers was published by HarperCollins in 2002; the edition I read published 2016.
Re-peopling history: ‘Dirrayawadha – Rise Up’ by Anita Heiss
I read this book with a sorrowful heart, knowing that the resolution could not be a positive one, even with the strong threads of family, love and strength that are twined throughout.
Historical fiction, it is based on the early conflicts between the Wiradjuri people of the central west of NSW with colonial settlers. These became known as the ‘Bathurst wars’ but were part of a wider, escalating series of violent encounters and retributions that today are more accurately referred to as the ‘Australian wars.’ Yes, folks, Australia has indeed had armed warfare on its soil.
The novel tells the story of Windradyne, a Wiradyuri leader, who refuses to submit to the ‘white ghosts’ who are attempting to take over his country and force his people into subjection. Windradyne is a real figure from history, a freedom fighter, though of course at the time the colonial authorities and many settlers regarded him more as a terrorist.
Along with Windradyne we meet his sister, Miinaa, who is living with some of her family at the property of the Nugents, Irish settlers who arrived free to the colony and have taken up land to farm. Of course the Nugents are part of the colonial mission and therefore part of the problem. However, they are kind people and have some sympathy for the Wiradjuri, and treat their employees, assigned convicts, and Wiradjuri, fairly.
Miinaa misses her extended family and their way of life, as she watches her world rapidly changing, almost beyond recognition. And as the violence surrounding her increases, she worries for her brother and the rest of her family.
Into the picture steps Dan, an Irish political prisoner transported to NSW as a convict. Dan can see the similarities between the British subjugation of the Irish, and the situation faced by the Wiradjuri. As Dan and Miinaa fall in love, he starts to understand more of the Wiradjuri world view, their cultural and spiritual practices and how Country is at the centre of it all. He is not alone but definitely in the minority among his fellow convicts and most white people, in his empathy with the Wiradjuri.
The outcome of this novel is not a happy one. How could it be, knowing how real history played out – and how First Nations people across Australia continue to suffer from generations of inherited trauma and dispossession?
There are some moments of hope and happiness, though. The strong bonds that unite and support Wiradjuri as they face an existential threat. The ability of some characters to reach across the racial divide and find things that connect them with each other.
As I often do, I checked out the historical facts that this story is inspired by, and was heartened to learn that the Nugents were based on a real family who did indeed employ (and shelter) Wiradjuri people, and maintained strong friendships with them across several generations. And Windradyne did not meet his death at the hands of the ‘white ghosts.’
The one aspect of the novel that jarred a little for me was the language used by characters, Wiradjuri and white, especially that of Dan. In his attempts to get his fellow-convicts and local settlers to understand the shared injustices faced by Wiradjuri and Irish, his dialogue includes many terms and expressions that I doubt would have been used by a young man at that time, such as ‘civil liberties’ and ‘plight of the dispossessed.’ Perhaps a well-educated Irish political activist may have done so, but I’m not sure about a man such as Dan.
However, the author uses these for a reason – to put the concepts into a modern-day perspective. In doing so, she blurs the boundaries of historical context a little, but makes the ideas and themes in the novel more accessible to many readers.
One of the many things I enjoyed about the book is the liberal use of Wiradjuri words and phrases throughout. This is a noticeable trend in books by First Nations authors and I love it! There is an extensive glossary provided but after reading through it, I found that simply immersing myself in the story and encountering repeated uses of words allowed me to absorb the meanings without feeling like I was taking part in a language lesson.
Use of Wiradjuri language also allows readers to glimpse some of the important concepts for Wiradjuri people, both in the past and today. It is no coincidence, for example, that the words I ‘learnt’ from reading this book included ones for children, Country, respect, family.
Dirrayawadha – Rise Up is gripping, troubling, and insightful and I recommend it to all who want to understand more about Australia’s colonial past. One of blurb comments about Heiss’ historical fiction is that she is ‘re-peopling history’ and I think that is accurate. Books like this bring to life real events in our nation’s past that most would have only a vague idea of, at best. I guarantee you will never visit Bathurst (one of my favourite country towns) in quite the same way after reading it.
Dirrayawadha – Rise Up was published by Simon & Schuster in July 2024.
My thanks to the publishers and to NetGalley for a copy to review.
Tale of two cities: ‘Edenglassie’ by Melissa Lucashenko
It felt quite appropriate that I was finishing this new book by Goorie author Melissa Lucashenko just as the annual public holiday of ‘Australia Day’ (also known as Invasion Day or Survival Day) dawned.
Given that the day is supposedly Australia’s national day, but is held on January 26th, the day that Governor Phillip planted the British flag on a Sydney beach and claimed the place for the British, it raises many questions of the kind also found within this novel.
When does colonisation of a place end – if it ever does?
Has the modern nation of Australia moved beyond its undeniably racist beginnings?
Who has the right to tell whose stories?
Can we see vestiges of the past in our current cities and landscapes? What lies beneath the concrete and tall buildings?
Can past hurts ever be healed?Edenglassie was a name used briefly in the early years of colonisation for part of what is now the city of Brisbane. The novel has two timelines: a current day one, and a second narrative taking place in 1855, just a few decades after the first British convicts, guards and settlers established a settlement there.
Mulanyin is a kippa, a young Yugambeh man from the coastal region around Nerang, who has been living at Edenglassie, gone through ceremony there, fallen for a young woman, Nita, and plans to marry her, save enough money to buy a boat and return to his saltwater home. He’s received good advice from his elders, especially his Big Father, who warns him: Think hard before you pick up the things of the dagai, especially those that seem entirely pleasurable.
He is hot headed and must learn to control his impulses, especially when he sees wrongdoing against his fellows or himself. He comes to learn that while the Law imposes bonds and obligations that chafe, it also binds all Goorie people together and protects them and their civilisation. There is a lot of information given here about some of the precepts of Aboriginal culture: the importance and purpose of ceremony, the intricate rules of kinship and marriage, the careful tending and protection of natural resources.
It is effortlessly woven in with Mulanyin’s story, as is the language scattered liberally throughout. We learn that jarjums are children, jalgany is an Aboriginal woman, pullen pullen is a space set aside for ceremonial combat. There is no glossary – we get the meaning from context and repetition throughout the novel; the best way to learn.
The mid-nineteenth century was a time of increased tension and conflict in areas of Australia where European settlers were pushing further, taking more land, squeezing the First peoples out of home and livelihood. Inevitably Mulanyin is caught up in some of this with tragic consequences for his people.
His story carries through, indirectly to begin with, into the modern-day narrative. This is actually where the novel opens, in 2024, with an elderly woman known as ‘Granny Eddie Blanket’ suffering a fall in the city that sees her in hospital for most of the rest of the novel.
Granny Eddie is a formidable woman in her nineties, with a granddaughter, Winona, who is a strong activist. A young doctor, Johnny, provides care while exploring with Winona his own search for his indigenous ancestors. While a white journalist plies Granny Eddie with questions, hoping for a story on ‘Queensland’s Oldest Aboriginal Woman.’
Through sometimes heated discussion we hear debate on issues like cultural appropriation, ‘wannabe blackfellas’, government hypocrisy, does DNA make you Aboriginal? contemporary blak activism… This part of the narrative is both hard-hitting and frequently very funny, often at the same time.
Granny Eddie chastises Winona for her scorn at Dr Johnny’s attempts to get closer to indigenous ancestry:
‘I can’t come at it, Gran,’ she finally muttered. ‘It just feels all wrong. Invasive.’
Edenglassie p148
“Yeah, I know it does,’ Granny nodded. ‘But believe me, girl. You’re thinking like a whitefella when ya close him out. That’s not our way. We bring people in, we bring our Mob home, and we care about em. We teach em how to behave proper way. So, you just knock orf and be nice to him!’
But what if they’re the same mob that stole our Home in the first place, Winona burned to retort. What if they’re white, Nan.
But instead, she sat down and shut her gob and stayed ning, just like a real Goorie must do when growled by her Elder.Last year I hear Melissa Lucashenko interviewed in which she described how it is for an Aboriginal person walking around modern Australia, aware of all the history under their feet; the ancestors’ birthplaces and burial sites, the places that once nurtured whole communities and were nurtured in return. Edenglassie is a novel that helps white Australians catch a glimpse of what was there before the dispossession and the violence and theft that came with invasion and colonisation.
And, we can get a tiny glimpse into the way that ancestors’ stories and teachings are carried though into modern day lives.
Edenglassie was published by UQP in October 2023.
Startling: ‘The Visitors’ by Jane Harrison
Immediately this book opens, we know we are in for a startlingly different view of the British ships, sailing into Sydney harbour in 1788.
The First Nations people of the lands surrounding Sydney are portrayed in a rich cultural context (informative and easy to absorb within the story), however they have European names and wear modern European dress. What does this mean? What is happening here? We are left to wonder.
It is an effective device to ensure that readers approach this story with a different mindset than they might otherwise do. Especially if the readers have been raised in Australia, and grown up with the story of Captain Phillip planting the British flag in the sand of Sydney cove in the name of His Majesty King George.
Instead, we see the ships from a vantage point above the cove, where seven respected Elders, representatives of their various nations, have come together for a day to collectively decide what their response to these ‘visitors’ should be.
The cover blurb of the book reads:
1788, Gadigal country.
Eleven ships.
Seven Elders.
One day.They’ve got a big decision to make…
The VisitorsIt’s a brilliant premise and the reader is plunged into the many considerations and issues that the seven men need to take into account as they ponder their response to this unprecedented situation.
Some of the older men remember the time, eighteen years earlier, when similar ships had appeared and strange looking men disembarked. In their short time on land, those men had cut down trees, trampled precious clean water to mud, and took ridiculous amounts of seafood from the waters. But that time, those visitors left and did not return. Perhaps the same thing would happen again?
Each of the seven men representing their mob have their own backstory: a set of family, cultural and tribal circumstances that affect their behaviour and how they approach the discussion and voting. This allows the reader to see them first of all as people – with their own preoccupations and motivations.
I enjoyed the portrayal of the tensions, petty squabbles, and individual behaviours of the seven. It meant I could approach their story as I could that of any other people dealing with a sudden and unexpected arrival of uninvited visitors of their country.
Within the narrative of a long day of arguments, counter arguments and vote-taking, the author has woven in a great deal of beautifully described customary lore and traditions. It includes one of the best and easiest-to-understand explanations of songlines:
Songs, Joseph knows, are a living map of country – where the fresh water is, the good fishing spots, the whereabouts of steep crevices or marshy swamps and all of the other signposts, so you don’t get lost or travel the hard way. And all songs are three-dimensional, referring to the stars above and the earth and even below the seas. And the songs are always evolving and being shared. They are maps for all who need them to travel for food, for shelter or, like him, for business. And they are sung, because singing is the most effective way to memorise great swathes of data.
The Visitors, p33The use of modern expressions by the men also helps to bring us into our own time, with an understanding that these men represent a spectrum of life experiences and attitudes – much like today’s representatives in our modern parliaments.
There is a telling moment when the men are faced with the idea that perhaps, this time, the strangers won’t leave, and a great deal of irony as well-worn European-centrist ideas about ‘barbarism’, ‘a dying race’, ‘thieves’ ‘superior weapons’ and ‘capable of learning’ are turned on their head.
This book invites us to ask those ‘what if?’ questions: what if the First Nations peoples of Sydney had attacked in a concerted effort to rid their lands of these foreigners? What if the British had been able to listen and learn from the original inhabitants of the continent? What if the diseases brought by those ships had not wreaked such a terrible toll? So many things we can never know, but in the asking of the questions, there is learning to be had.
In a profound way, one of the men, Gary, sums up what was important for those Elders and still remains important today:
Just because they break lore, doesn’t mean we should. Then they’ve won, in a way, before even one spear has been thrown. I think we need to be good ancestors.What are the stories a good ancestor needs to create, to leave behind? Do we want our descendants to look behind them and see that we have failed in our duty, that we succumbed to the lowest denominator? Or do we want them to be proud of us and the stance we took?…I’m voting to let them land and that we do what we always do: we follow protocol to the letter. That means when they step on country, we welcome them and wish them safe passage.
The Visitors p222-223If only those ‘visitors’ could have been so generous and gracious in their response.
The Visitors is published by Fourth Estate in August 2023.
My thanks to the publishers for a review copy.
