Agreement
- White people settled in Tasmania in 1803.
- Dispute re numbers of Aborigines in Tasmania at time of settlement.
- Some Aborigines killed at Risdon Cove in May 1804 – dispute as to whether only 3 killed (in defence) or a massacre.
- Both Aborigines and Whites hunted kangaroos to eat. White convicts escaped and became kangaroo hunters. Aborigines sometimes tried to take kangaroos they had killed which sometimes resulted in the hunters or the Aborigines being killed.
- 1803 – 1824 Not much conflict. However there is dispute re numbers of Aborigines who died in this period and why. This is not well explained in the literature read.
- 1824 Arthur replaced Sorell as Lieutenant-Govenor.
- November 1825 Van Diemen's Land made a colony separate from NSW.
- 1824/1828 -1831 'Black War'
- Winter 1824 Eruption of violence by Aborigines – dispute as to whether guerilla warfare or criminal activity by Aboriginal bushrangers.
- November 1824 Aborigines from Oyster Bay tribe came to Hobart and were provided with accommodation and food. This sort of thing happened a bit over the next 2 years.
- Aborigines were good fighters, wheras British forces were incompetent.
- 1826 Arthur authorised settlers to use violence in defence.
- 1828 Arthur requested a missionary for the Aborigines from CMS. The request was declined due to declining finances.
- April 1828 Arthur authorised the military to capture and remove Aborigines from settled areas.
- November 1828 Martial law declared. Six roving parties formed with orders to capture Aborigines and shoot any who resisted arrest. Ineffectual.
- February 1830 Aboriginal Affairs Committee established to enquire into the escalating violence by Aborigines and advise on policy Arthur should adopt. Chaired by Anglican Archdeacon of NSW, William Bedford (who happened to be in Hobart). Another Anglican chaplain, Edward Norman, was a member.
- October 1830 'The Black Line'
Lasted seven weeks.
William Bedford prayed for the Black Line before the men
set out – causing controversy.
Two or three Aborigines killed and two captured. Others escaped.
Dispute as to whether the aim was to drive Aborigines out of the settled districts into confinement on Tasman Peninsular, or to exterminate them.
Arthur said he was concerned that without the Line, the Aborigines wouldn't survive, as the settlers would keep killing them in revenge.
The settler's opinions about the Line and about the Aborigines were mixed – some wanted them killed but many were caught between wanting the current violence to end and not wanting any further unnecessary violence. They didn't want rash action.
- Over course of Black War 187 settlers killed and 211 wounded. Dispute re numbers of Aborigines killed.
- 1829 George Robinson appointed to Bruny Island to manage a depot supplying Aborigines (of which there were 50) with blankets and rations. Six months later about half had died from veneral and other diseases contracted from whalers.
- 1830 Robinson began traveling around the state to conciliate with natives and to bring them into the settlement on Bruny. Dispute re his true motives.
- In total he captured 151 (and 50 others came from elsewhere) - most of who came peacefully, although some came after a show of force.
- November 1831 Aborigines taken to Flinders Island (had been interned on a number of other islands before this).
- Arthur's stated intention was that the Aborigines were to be well fed and cared for. The broader aim was to civilise and Christianise them.
- A number of men were appointed to provide religious instruction and church services on Flinders. 1832 WJ Darling 1833 Thomas Wilkinson - translated the first four chapters of Genesis into Aboriginal dialects 1838 Reverend Thomas Dove - his writings show he had a low view of Aboriginal people 1834 -1839 & 1844-1850 Robert Clark - seems to have been liked by Aboriginal people but not by Whites. His religious instruction involved rote-learning of answers to such questions as "Where is God? Who made you? Where do good people go when they die? Where will bad people go when they die?"
- 1835 Colonial Secretary wrote letter expressing support for religious work and expressing belief that Christianity precedes civilisation.
- 1831 - 1847 132 Aborigines died from disease. Dispute as to how well they were looked after.
- Some Aboriginal women separated themselves from the Flinders settlement and formed relationships with sealers on islands off Flinders (approx 30).
- 1847 47 Aborigines still alive moved to Oyster Cove (including Truganini). Robert Clark was with them until his death in 1850. The Reverend Freeman visited occasionally to 'admonish them against drunkenness and immorality'. The Aborigines disliked him and hid when he came. They were aware of being neglected ('They think we have got no souls now').
- 1859 Reverend T Atkins said that the Aborigines were dying out because they had not complied with God's command to subdue the earth.
- There were also records of other Aborigines living on mainland Tasmania during the first 30 years of White settlement - children living with White families (26); farmers (4); farmers wives (1); and some who left Flinders prior to the move to Oyster Cove (2). (These figures are likely to be higher.)
Dispute
Essentially Ryan (and others) claim that White arrival began with violence against the Aborigines and continued on in that vein. She claims that the Aboriginal population at the time of White arrival was 3000–4000 (other historians claim it was 6000). She says that by 1818 (i.e. 15 years after settlement) there were only 2000 Aborigines left – 1000–2000 having died. By 1823 (5 years later) only 1000 were left – a further 1000 having died. Ryan does not explain how she arrived at these figures, other than mentioning that some died as the result of conflict with individual Whites over possession of kangaroo supply and Aboriginal women, and others at the hands of the military. (Henry Reynolds has also claimed that Aborigines died as the result of starvation as the kangaroo supply declined.) She also claims that by 1817 50 Aboriginal children had been kidnapped by Whites. She also claims that the Aboriginal birthrate increasingly declined due to the exchange of women with sealers and stock-keepers.
Ryan states that Aboriginal people took up guerilla warfare to stop the Whites both taking over their land and killing the kangaroo supply. Over the course of the Black War they killed 187 Whites. 700 Aborigines were killed in return. (Henry Reynolds says 250-400 Aborigines killed. Calder says <500.)>
Ryan claims that George Robinson was well-intentioned. His stated motives for removal of the Aborigines was to keep them safe from violence by sealers and settlers, and he was hopeful that they might become Christians. However he was so convinced of this that he did not act to stop them dying from White diseases after rescuing/capturing them.
Windschuttle claims that Ryan and co have misused historical records. He gives frequent examples of inaccurate footnotes and selective reporting.
He claims that both the law and the compassionate, Christian ethic expoused by the Whites were genuinely moderating influences. He says that extermination of Aborigines was not desired by the Whites. Furthermore, during the height of hostilities - post 1828 – martial law meant it would be acceptable for people to make public any violence against Aborigines, and yet there was no increase in reported cases.
He claims that Aboriginal people did not regard the land as being theirs to use exclusively (as evidenced by their irregular wandering and by lack of sanctions for 'incursion' by either Whites or other Aborigines). He also claims that the kangaroo population remained plentiful. So the Aborigines had no reason to band together and conduct a guerilla war. Instead Windschuttle explains Aboriginal violence by saying it was initially carried out by bushrangers who happened to be Aboriginal, and later fueled by the Aborigines’ desire for European luxuries (such as flour, sugar and blankets).
Windschuttle claims that the pre-European Aboriginal population was only 2000. He claims that over the course of the Black War 187 Whites and 100 Aborigines were killed. (120 Aborigines killed in total from 1803 to 1834.) He does not detail numbers, but taking into account the ~240 Aborigines alive in 1831 at the time of transportation to Flinders Island, leaves over 1600 Aborigines who must have died from causes other than White violence. The reasons Windschuttle gives for these deaths are disease and tribal conflict. Windschuttle agrees with Ryan that the Aboriginal birthrate declined due to the exchange of women.
Windschuttle also claims that Robinson's good intentions were rhetoric only - his motivation was in fact that of a bounty hunter.
Boyce rebutts Windschuttle, saying that his research relies too much on government records. (His objections to this being that these were scant until 1827 and necessarily reveal only the government's perspective during the following years. Windschuttle responds by claiming that the government records in fact include hundreds of letters and other documents written by settlers.) Boyce says that Windschuttle omits the French explorers’ accounts of Aboriginal life before White settlement, as well as biographies, travel journals, settler guides and exploration accounts, newspapers and – importantly - most of the diaries and letters written at the time. Boyce says that these private diaries and letters document violence against Aborigines not on the public record. (Windschuttle claims that he did read these sources but they did not contain anything worth reporting.)
He disputes Windschuttle's claim that evangelical Christianity was a moderating influence, providing evidence of writers bemoaning the fact that few people had a strong faith. He gives examples of Christian men writing about killing Aborigines. He also claims that although the governors wanted the law to be obeyed, in actual fact they recorded much difficulty maintaining order. This was not helped by the fact that the penal system was inadequate. Also, wealthy settlers wielded such power that their approval needed to be gained before prosecuting any of their employees. This approval was unlikely to be given and was therefore not much of a deterrant.
He disputes Windschuttle's claim that the White population did not own much land and so this was not a cause for conflict, claiming instead that there was considerably more land occupation than ownership. He also disputes Windschuttle's claim that competition over kangaroos was no cause for conflict (to my mind the arguments are weak on both sides).
Boyce (and Ryan) dispute Windschuttle’s claim that disease was a major cause of Aboriginal deaths prior to 1831. He notes that Windschuttle’s evidence of deaths resulting from disease dates from after 1829 only. He also details some violent Aboriginal deaths missed in Windschuttle's tally. He points out that the government would have had no need to issue orders warning against continuing violence against Aborigines if the violence was as little as Windschuttle claims. He agrees that the British troops were inept and unsuccessful in killing many Aborigines. However he says the violence was principally carried out by local White bushman and convicts.
Conclusions
Violence was perpetrated by both sides. During the first 20 – 25 years of White settlement it seems that many Aborigines died (anywhere from 1600-3000). This is a bit uncertain as numbers of Aborigines before White settlement are largely unknown. The reasons for their deaths may include: starvation due to depletion of kangaroo supply; disease; tribal conflict; conflict with individual Whites over kangaroos and women; and conflict with the military.
During the Black War 187 Whites were killed by Aborigines and anything from 100-700 Aborigines were killed by Whites.
The remaining 200 Aborigines were sent to Flinders Island. Regardless of how well treated they were, 132 of them died from White diseases.
The church did not have much involvement in the lives of the Aboriginal people or in protecting them from violence (although the fact that violence was perpetrated by both sides muddies the issue). From the little information available it seems that the clergy often did not treat the Aborigines with any particular kindness, nor was their religious instruction biblically faithful.
There is some good news. Historians say that relations between Whites and Aborigines were fairly good during the first 20 -25 years of White settlement (although this may be contradicted by the numbers of Aborigines dying over this period). Governor Arthur from time to time provided Aborigines with accommodation and food. During debate about the Black Line a number of settlers urged caution. George Robinson's stated desire to protect and to convert the Aborigines may have been genuine, and he certainly spent much time in the company of Aboriginal people, listening to their stories. The government desired to civilise and Christianise the Flinders Island Aborigines, and devised programs and people to these ends (however successful or unsuccessful they were in practice). However these actions, though kindly meant, show that any depth of understanding between the cultures was lacking and generally not even attempted.
Theology
Saying “sorry”
This is a complex issue theologically and pragmatically. Resolution rests largely on determining if an individual or group can bear responsibility, guilt or repentance for actions committed by other individuals or groups - especially when those individuals or groups are now dead.
In the Old Testament, Moses and others sought mercy for their nation's wrongs (Ex 32:12-14; Am 7:3, 6; Neh 1:6b; Dan 9:4ff). One of the roles of the Levitical priesthood was to repent and atone for the nation's wrongs (Lev 16:15ff). The nation of Israel was held responsible and punished for the sins of their former king and forefathers (Ex 34:7; 2 Ki 22:13; Lev 26:39; La 5:7). Sometimes they could repent for these sins, sometimes not (Lev 26:40-42; 2 Ki 23:26). However punishment for forefather's sins is abolished with the coming of the new covenant (Jer 31:29-30).
So we see that generally in the New Testament, each individual's guilt and repentance is borne by them personally. However an individual's sin can 'infect' a whole church/community (1 Cor 5:6-8; Heb 12:15). Repentance for sin by a priest or prophet on behalf of the group is now fulfilled only by Jesus, the great high priest (Heb 7:23-28). However there are occasions where a group is commanded to repent on behalf of some of its members (Rev 2:14-16). The group also has responsibility to hold individuals accountable for their sins and to stop the sins continuing (1 Cor 5:1-2). Both of these examples, however, are where the sinful individuals are still living.
In conclusion, then, it may not be appropriate to say “sorry” - in the sense of bearing responsibility for what others did in the past. We should, however, be reminded of our own sinful hearts and our propensity to perform the same evils as our forefathers. With this in mind, it may be good to disassociate ourselves from past evil practice by dissociating ourselves from our forefathers and promising we won't let it happen again (Mt 23:29-34). This is particularly the case because if we say nothing, then our silence may indicate approval. We might also decide to use the word "sorry" as a way of expressing not guilt, but sorrow that such a horrible thing happened (as in the expression "I'm sorry for your loss").
And we should certainly treat Aborigines with love and respect and justice from hereon in. If we continue to sin as our forefathers did, we prove we are no better than them and so we may be in danger of bearing their punishment (Mt 23:35).
Justice and God’s sovereignty
We can be assured that although it is difficult for us to know where the truth lies, God knows. He is aware of each injustice and killing carried out by Whites and by Aborigines. He exacts justice for these wrongs – from the person or from our Lord Jesus.
Justice and love
From this point on it is our responsibility to treat all people with justice and love and to speak up for them if they are being mistreated by others. It may be wise for the church to make this intention public, to dispel any misconceptions held by Aborigines or the general public. We should keep an eye on how Aboriginal people are being treated.
Recommendations and prayer points
Historians. That they would be professional and diligent in seeking the truth. That they won't have political agendas.
That the rest of us (including politicians) will be able to get some understanding of what actually happened.
That we (including politicians) will have wisdom in knowing how to deal with the past (including whether/how to say sorry) and how to get on with the future.
That we will trust in God's justice.
Sensitivity, wisdom and love in relating to Aboriginal people today.
Healing for Aboriginal people. That they would find their Aboriginal identity, and yet not be satisfied until they have found their identity in God.
That violence and neglect won't happen again. That we will respond in a godly way if it does. That we (as individuals and as the church) will look out for and look after marginalised people.
That we would seek to understand people and cultures before deciding how best to love them.
References:
Ryan, Lyndall The Aboriginal Tasmanians 2nd ed. 1996
Windschuttle, Keith The Fabrication of Aboriginal History Vol. 1, Van Diemen's
Land 1803-1847 2002
Boyce, James “Fantasy Island” in Manne, Robert (Ed) Whitewash: on Keith
Windschuttle's Fabrication of Aboriginal History 2003
Windschuttle, Keith “My History Thesis Still Stands” The Australian 1st
September 2003
(from http://www.sydneyline.com/Manne%20reply%20Australian.htm)
Windschuttle, Keith "Whitewash confirms the fabrication of Aboriginal history"
Quadrant Magazine October 2003 (from
http://www.sydneyline.com/Manne%20debate%20Quadrant.htm )
Windschuttle, Keith “The Return Of Postmoderism In Aboriginal History”
Quadrant Magazine volume L number 4 April 2006 (from
http://www.quadrant.org.au/php/article_view.php?article_id=1959 )
Harris, John One Blood - 200 Years of Aboriginal Encounter With Christianity: A
Story of Hope 1994
West, Ida Pride Against Prejudice: Reminiscences of a Tasmanian Aborigine
2004
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