A Shared History to Reconciliation
Myall Creek Massacre
The Myall Creek Massacre is a significant event in Australian history and must be acknowledged for the ongoing pain it has brought to the nation. A tragic and irreplaceable loss of language, culture and identity among Aboriginal tribes resulted from this massacre, as well as those that followed, heightening the need for preservation of the valuable indigenous culture that remains. (Korff, 2015) The multifaceted stories built on Australian soil bind us all together, bringing significance to sharing the varied perspectives involved, as both the convicts and natives offer great value to understanding Australian history in all of its glory and shame. With such great loss of our nation’s heritage, it is essential that indigenous teachings and values are continued to be passed down to younger generations for the preservation of Australian history and culture and must be supported by not only those involved, but the whole nation and recognized beyond our land and waters for a true sense of reconciliation. (Garrett, 2008)
The loss of language, culture and identity involving the extinction of whole tribes, including the Wirrayaraay people of the Kamilaroi nation near Myall Creek, was a devastating consequence of the complex political and social dynamic between landowners, convicts, guards and Indigenous Australians. (Government, 2008) The assignment of convicts to landowners, after being mistreated by guards and free settlers themselves, lead to their sadistic tendencies mimicking the behaviors they were once victim to as ‘prisoners’. As the convicts status and psychological state morphed closer to that of the landowners, division on the frontier focused on a new social dynamic of colonists and Aborigines. Convicts and landowners values were warped and had become desensitized to the loss of life so much so that the killing of Aborigines had little to no emotional impact on them. (Convictwally, 2000.) The devaluing of the Indigenous people minimized conflict between convicts and free settlers as their focus was on the Aborigines. However, unforeseen repercussions of this change in social dynamics lead to the first conviction of Europeans who acted against the moral human rights of Indigenous Australians and subsequently, the hanging of seven of the twelve men involved in the Myall Creek Massacre. This was a positive step towards giving value back to the Indigenous people being recognized as ‘decent members of the community’ and subjects of the crown who deserve protection. (Marsh, 2008) However, many convicts and landowners continued in their psychopathic treatment of Aborigines resorting to methods of poisoning flour and waterholes. (Korff, 2015)
Despite these incidences of continued hatred and poisoning of Aborigines, social acceptance and attitudes towards Aborigines began to change as a result of the Myall Creek Massacre trial. Rather than perceiving Indigenous people as ‘sub-human’ as they were previously, people saw the mutual value they brought to society through their indigenous connection to the land and community values. (Convictwally, 2000.) The Indigenous spiritual and emotional connection to the landscape illustrated a deep understanding and respect beyond the landowners’ comprehension and monetary benefit of settlement. (Korff, 2015) Due to the massacres and consequential extinction of tribes, much of their connection to the landscape, including land management practices, has been lost. However, the stories that have been passed on through storytelling and historical records from both Aboriginal and non-Aboriginal Australians have preserved some of that valuable cultural identity and connection to the landscape.
Ensuring the continuation of intergenerational storytelling and passing on cultural identity is important in this means of preservation of Australia’s heritage. The stories of Australia’s Indigenous past have a lot to offer the predominantly Westernized society that we live in today often neglecting the values of our native heritage. It is therefore, in the interest of the whole nation and future generations that we strive to seek education and understanding of the indigenous way of life, including their land management practices and natural techniques for survival. As a significant part of Indigenous cultural identity is the belief that they ‘come from the earth and belong to the earth’, their connection to the landscape is one of purity and belonging, strengthening their spiritual connection to looking after and living off the land. (Korff, 2015)
The methods used for survival by Indigenous Australians involved only what was necessary and natural, carving and using handmade tools, resources and regenerative land practices. As their survival was dependent on resourcefulness and success of self-sufficient living, sustainable agricultural practices supported their well-being and belonging, living in harmony with the earth. Indigenous people were highly efficient in hunting and gathering from the landscape collecting bush tucker and sharing it among their tribe depending on status and need. (Convictwally, 2000.) Teachings of their cultural understanding of biophysical conditions and regenerative and sustainable land practices were passed on to younger generations through storytelling in the form of language, song and dance as well as painting and carving.
Storytelling and taking part in practices such as these is vital to not only preserving cultural identity, but also in educating both Aboriginal and non-Aboriginal Australians how to live in peace with each other and the earth. Intergenerational education is key to supporting the legacy of these stories of triumph and defeat bringing recognition to those involved and how the nation has been shaped by the causes and consequences of history. (Korff, 2015) Educating the younger generations of their ancestral originals, practices and beliefs through storytelling helps create emotional linkages to understanding the physiological and societal reasoning’s behind events such as the Myall Creek Massacre. (Marsh, 2008) In this way, the varied perspectives of the convicts and Aboriginals are given a place in understanding the displacement of the Indigenous people. Consequentially, this has lead to the journey of reconciliation between the descendants of the victims and perpetrators so that all members of Australia can live in harmony with each other as all bring significant cultural value to society.
In support of the reconciliation movement among the Aboriginal and non-Aboriginal Australian community the Myall Creek Massacre Memorial, erected in 2000, was a significant moment in finding peace with our nation’s controversial history. The memorial aspires to share the legacy of the people and culture that was lost during the settlement of Australia and educate the wider public of the issues surrounding racial and social isolation. (Government, National Heritage Places - Myall Creek Massacre and Memorial Site, 2015) Ensuring these stories are not lost by embedding an understanding of our land in visitor’s experience of the region, the importance of the reconciliation movement will be strengthened and shared around the world in hope to spread a message of peace to places that have experienced similar issues of segregation and despair. (Korff, 2015)
The loss of language, culture and identity involving the extinction of whole tribes, including the Wirrayaraay people of the Kamilaroi nation near Myall Creek, was a devastating consequence of the complex political and social dynamic between landowners, convicts, guards and Indigenous Australians. (Government, 2008) The assignment of convicts to landowners, after being mistreated by guards and free settlers themselves, lead to their sadistic tendencies mimicking the behaviors they were once victim to as ‘prisoners’. As the convicts status and psychological state morphed closer to that of the landowners, division on the frontier focused on a new social dynamic of colonists and Aborigines. Convicts and landowners values were warped and had become desensitized to the loss of life so much so that the killing of Aborigines had little to no emotional impact on them. (Convictwally, 2000.) The devaluing of the Indigenous people minimized conflict between convicts and free settlers as their focus was on the Aborigines. However, unforeseen repercussions of this change in social dynamics lead to the first conviction of Europeans who acted against the moral human rights of Indigenous Australians and subsequently, the hanging of seven of the twelve men involved in the Myall Creek Massacre. This was a positive step towards giving value back to the Indigenous people being recognized as ‘decent members of the community’ and subjects of the crown who deserve protection. (Marsh, 2008) However, many convicts and landowners continued in their psychopathic treatment of Aborigines resorting to methods of poisoning flour and waterholes. (Korff, 2015)
Despite these incidences of continued hatred and poisoning of Aborigines, social acceptance and attitudes towards Aborigines began to change as a result of the Myall Creek Massacre trial. Rather than perceiving Indigenous people as ‘sub-human’ as they were previously, people saw the mutual value they brought to society through their indigenous connection to the land and community values. (Convictwally, 2000.) The Indigenous spiritual and emotional connection to the landscape illustrated a deep understanding and respect beyond the landowners’ comprehension and monetary benefit of settlement. (Korff, 2015) Due to the massacres and consequential extinction of tribes, much of their connection to the landscape, including land management practices, has been lost. However, the stories that have been passed on through storytelling and historical records from both Aboriginal and non-Aboriginal Australians have preserved some of that valuable cultural identity and connection to the landscape.
Ensuring the continuation of intergenerational storytelling and passing on cultural identity is important in this means of preservation of Australia’s heritage. The stories of Australia’s Indigenous past have a lot to offer the predominantly Westernized society that we live in today often neglecting the values of our native heritage. It is therefore, in the interest of the whole nation and future generations that we strive to seek education and understanding of the indigenous way of life, including their land management practices and natural techniques for survival. As a significant part of Indigenous cultural identity is the belief that they ‘come from the earth and belong to the earth’, their connection to the landscape is one of purity and belonging, strengthening their spiritual connection to looking after and living off the land. (Korff, 2015)
The methods used for survival by Indigenous Australians involved only what was necessary and natural, carving and using handmade tools, resources and regenerative land practices. As their survival was dependent on resourcefulness and success of self-sufficient living, sustainable agricultural practices supported their well-being and belonging, living in harmony with the earth. Indigenous people were highly efficient in hunting and gathering from the landscape collecting bush tucker and sharing it among their tribe depending on status and need. (Convictwally, 2000.) Teachings of their cultural understanding of biophysical conditions and regenerative and sustainable land practices were passed on to younger generations through storytelling in the form of language, song and dance as well as painting and carving.
Storytelling and taking part in practices such as these is vital to not only preserving cultural identity, but also in educating both Aboriginal and non-Aboriginal Australians how to live in peace with each other and the earth. Intergenerational education is key to supporting the legacy of these stories of triumph and defeat bringing recognition to those involved and how the nation has been shaped by the causes and consequences of history. (Korff, 2015) Educating the younger generations of their ancestral originals, practices and beliefs through storytelling helps create emotional linkages to understanding the physiological and societal reasoning’s behind events such as the Myall Creek Massacre. (Marsh, 2008) In this way, the varied perspectives of the convicts and Aboriginals are given a place in understanding the displacement of the Indigenous people. Consequentially, this has lead to the journey of reconciliation between the descendants of the victims and perpetrators so that all members of Australia can live in harmony with each other as all bring significant cultural value to society.
In support of the reconciliation movement among the Aboriginal and non-Aboriginal Australian community the Myall Creek Massacre Memorial, erected in 2000, was a significant moment in finding peace with our nation’s controversial history. The memorial aspires to share the legacy of the people and culture that was lost during the settlement of Australia and educate the wider public of the issues surrounding racial and social isolation. (Government, National Heritage Places - Myall Creek Massacre and Memorial Site, 2015) Ensuring these stories are not lost by embedding an understanding of our land in visitor’s experience of the region, the importance of the reconciliation movement will be strengthened and shared around the world in hope to spread a message of peace to places that have experienced similar issues of segregation and despair. (Korff, 2015)