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Historical writings of the growth of the Colony at Sydney Cove, Warrane, offered limited insight into the deprivations endured by sufferers of the 18th century canker, lues venerea, syphilis. Despite Governor Arthur Phillip's well‐meaning precautions, the disease effortlessly accompanied the First Fleet, rapidly spread among the Colonial inhabitants and very soon spilled over to the indigenous Cadigal clansmen. Sporadic reporting by early Sydney diarists delineated the unstoppable course of the advancing affliction. [ABSTRACT FROM AUTHOR]

In February 1853 a group of Māori crew on the ship William Hyde docked in Newcastle, where they met Awabakal people dancing and responded with a haka. When the William Hyde returned to New Zealand, four Aboriginal men joined the crew. In this article, by developing an analysis that moves beyond histories of Indigenous peoples as individuals to contemplate histories of Indigenous community responses to colonisation, I attempt to understand this encounter and connection which leaves only a trace in the colonial archive. Drawing on recent historiography of Indigenous mobilities, I explore the possibilities of mutual recognition of sovereignties and shared experiences of colonisation and reassess 'traditional' representations of Indigenous travellers. [ABSTRACT FROM AUTHOR]

Indigenous research methodologies prioritize community voices, perspectives, and stories. In Australia, yarning has emerged as a promising Indigenous oral history research methodology. Taking many forms for different purposes, common features of yarning include un-structured or semi-structured research interviews and discussion, flexible time schedules and Indigenous facilitation. Yarning is valued as a culturally appropriate and safe research conversational methodology that has the potential to yield findings and conclusions that are not always possible via traditional archive-based research. In this paper, we introduce a case study of yarning used specifically in a sport history research project in Australia. The focus is on a group of teenage girls from the Cherbourg Aboriginal Settlement in Queensland who competed in marching in the 1950s and 1960s and offer a rare example of female Indigenous participation in organized sport during the oppressive 'protection era'. Urged to 'tell our story' by surviving marchers, who are now community elders, we approached this research methodologically in two ways: archival-based research and yarning. The results from these two approaches were vastly different, and highlight the value of this oral history methodology in producing rich insight and counter-narratives to those available from traditional empirical sources. [ABSTRACT FROM AUTHOR]

A recent exhibition staged by the National Gallery of Victoria Australia can be regarded as an expression of the international difficult histories boom. In large part, its representation in Colony of Australia's black history is in keeping with the Manichean accounts that have come to dominate in the realm of popular culture and is a function of its decision to represent the past in forms that are primarily memorial and performative rather than historical and pedagogical. I argue that any serious attempt to come to grips with this nation's difficult Aboriginal history requires its settler peoples to rethink rather than merely reject previous settler accounts of the past, and I contend that this task demands the practice of both scholarly history and local Aboriginal community history, which provide more complex accounts of the past. [ABSTRACT FROM AUTHOR]

The article comments on the calls for truth-telling that emerged from the Regional Dialogues that informed the Uluru Convention and Statement issued by a group of Aboriginal and Torres Strait Islander peoples at the 2017 First Nations Constitutional Convention at Uluru, Northern Territory. It explores the denial of the history of indigenous Australians. The need for greater public education and cultural competency training for people who interact with indigenous Australians is explained.

The first international tour by an Australian sports team was the 1868 tour of England undertaken by a group of Aboriginal cricketers. In the following 148 years there have been many histories of the tour written. This paper undertakes a historiographical examination of the tour, contextualizing the writings and their place in Australian society. In doing so, it uncovers the phases of reporting, forgetting, rediscovery, exploiting, ambivalent times, and self-determination that representations of the tour go through. It is argued that these phases provide an analogy for the positioning of Indigenous people and Indigenous history in Australian society. [ABSTRACT FROM AUTHOR]

This article considers how shifting programs of Aboriginal protection in nineteenth-century Australia responded to Indigenous mobility as a problem of colonial governance and how they contributed over time to creating an emergent discourse of the Aboriginal "vagrant." There has been surprisingly little attention to how the legal charge of vagrancy became applied to Indigenous people in colonial Australia before the twentieth century, perhaps because the very notion of the Aboriginal vagrant was subject to ambivalence throughout much of the nineteenth century. When vagrancy laws were first introduced into Australia's colonies, Aboriginal people were exempt from them as a group not yet subject to the ordinary regulatory codes of colonial society. Bringing them within the protective fold of colonial social order was one of the principal tasks of the office of 'protection' that was introduced into three Australian jurisdictions during the late 1830s. As the nineteenth century progressed and Aboriginal people became more susceptible to social order policing, a concept of Indigenous vagrancy hardened into place, and programs of protection became central to its management. [ABSTRACT FROM AUTHOR]

Aboriginal Protectorates operated in the late 1830s and 1840s in the Port Phillip District of New South Wales (later to become the colony of Victoria) in Australia and New Zealand. This article examines a small selection of the extensive archive of Port Phillip and New Zealand Protectorates to illustrate the ways that language and communication work within colonial projects to support and extend colonial authority. Examining language acquisition by Protectors, it places attitudes to and use of Indigenous languages within the context of colonialism in each site, arguing that Indigenous voices in New Zealand were co-opted, and in Port Phillip were marginalised, in the service of divergent approaches to dispossessing Indigenous peoples from their land. The article also explores glimpses of Māori or Aboriginal experiences of humanitarianism, colonisation, and dispossession captured in this archive. [ABSTRACT FROM AUTHOR]

The article reports that the aboriginal people of North East Arnhem Land, Australia, are a diverse community that speak several languages. They are united through a kinship system connecting individuals and clans between two moieties of the Yolngu nation including the Yirritja and Dhuwa. Every animate or inanimate object belongs to either Yirritja or Dhuwa moiety, and both moieties complement each other in the Yolngu structure.

This paper's main concern is how educators can best face the challenge of teaching Australia's history of frontier violence. Understandably, high school and undergraduate students are wary of such a dark topic that draws in massacres, rapes and allegations of genocide. However, if teachers steer clear of the controversial material, students are left with significantly reduced understandings of why Australian race relations can be so strained. Ignoring the full story of colonisation undermines reconciliation and augments a racial divide. Ignoring frontier violence also strengthens imperialism's capacity to render subjugated people 'invisible'. The curriculum's requirement to teach Australian Aboriginal history in partnership with Indigenous community members is therefore a crucial way of dispelling invisibility and reasserting the legitimate rights of Indigenous peoples to their intangible heritage. Shared teaching humanises the impact of colonisation and frontier violence on Australia's First Peoples, and protects, maintains and respects Indigenous knowledge, practices and innovations. This is the first paper to indicate that Western Australia's 1927 Royal Commission of Inquiry into Alleged Killing and Burning of Bodies of Aborigines in East Kimberley and into Police Methods when Effecting Arrests may be the plot source for Arthur Upfield's (1961[1931]) novel The Sands of Windee and for the Murchison murders (1929-30). The case study's example of Kimberley Aboriginal people becoming 'invisible' leads into an overview of imperialism, where invisibility is implicated in the process of colonisation. The paper then illustrates how collaborative teaching benefits students, teachers and Indigenous people. [ABSTRACT FROM AUTHOR]

The article discusses how many Aboriginal camps in Australia has endured on their traditional locations, maintaining vibrant communities well into the modern era, and impacting the physical configuration of suburbs and towns like Musgrave Park and Redcliffe. It further highlights Aboriginal networking, Aboriginal appeals for landownership that all arises from these camps against European colonial landscape.

An interview with Professor Tim Rowse, who is a historian and author of the book "Indigenous and Other Australians Since 1901," is presented. Topics discussed include contemporary political debates related to Aboriginal history; Preamble to the Council for Aboriginal Reconciliation Act 1991; ways in which colonial state in Australia substantially changed its internal dynamics in 1901.

The article unpacks points of conflict and compliance between Catalan and Neville as played out in individual cases where Aboriginal people negotiated with these authorities. Topics discussed include Benedictine missionaries' sense of vulnerability and a Catholic presence amongst the local Indigenous population; and history of state's increasingly severe restrictions on Aboriginal lives and mission operations.

The article examines the Aborigines' Protection League's challenge to the association's stranglehold on public debate about Aboriginal policy and administration, from its formation in the mid-1920s, through to its dissolution in the late 1930s. It discusses Aboriginal political organizations and advocacy groups emerged to protest and demand rights and freedoms like Australian Aboriginal Progressive Association (AAPA), and Aborigines' Friends' Association (AFA).

The article discusses a corroboree, an event where Australian Aboriginals interact with the Dreamtime through dance, music and costume, performed in Darwin, Australia in 1893 to illustrate the potential of British ethnographic collections for researching overlooked historical events. It reports description of the performance and associated objects that extends understanding of the nature of cross-cultural engagements in late 19th- century Darwin.

The article presents a traditional and timeless story to explore the ways in which scientists and humanists are engaging with the deep past as a transformative Aboriginal human history. Topics discussed include cultural and ecological histories; absences in national understanding or drawing attention to the structures that hid earlier generations of scholarship; and colonialist and radicalized themes in the intellectual history of Aboriginal archaeology.

Scholars have acknowledged that terms such as ‘margin’ or ‘fringe’ do not encapsulate the spatial experience of excluded communities living in post-settlement Australia, yet there is only a small body of work on the detail and implications of these experiences. This article uses the riverside garden of Chinese-born Willie Sang, near Mackay, Queensland, as a fine-grained example of a ‘subversive space’, drawing on a previously unanalysed archive of Queensland government-issued ‘Informal Leases’. It demonstrates the complexity of Sang's space and others like it through the detail of his experience and by embedding it in a wider history than that of Chinese market gardeners in Queensland. It argues that understanding Sang's garden in this way shifts any narrative which characterises white settlement as comprehensive, and provides detail on how, in contrast to the way such spaces have been understood, they encapsulated persistence, adaptation and longevity. [ABSTRACT FROM AUTHOR]

The article explores the evolving practices of teaching Aboriginal history in Australia. Topics discussed include role of history teachers in addressing the trauma and disadvantage facing many Indigenous Australians, information on former Australian Prime Minister John Howard's emphasis on fighting political correctness and his open discussion on the role of Australian history in teaching Australian values, and impact of the Great Australian Silence on Australian Curriculum.

The Aboriginals Ordinance of 1918 was the first piece of Commonwealth legislation to address the government of Aboriginal people. Covering the Northern Territory, it focused primarily on conditions in Darwin and operationalised Baldwin Spencer’s understanding of the project and terrain of government. This article focuses on the confusion that attended its idiosyncratic definition of ‘Aboriginal’, arguing that its uncertainty was not a problem but a condition of its operation. The Ordinance was directed primarily towards securing a White Australia by fostering a healthy white tropical population, practising a settler colonial biopolitics of the population. In conceiving Aboriginal subjects as both domestic labourers providing an indispensable service to white family life in the tropics and as traffickers in venereal disease, threatening white health, the Ordinance registered an ambivalence fundamental to northern government that was perplexing to those who sought in it clarity. It aimed to secure a white population by exercising lawful eruptions of power over the intimate relationships and mobilities of all northern Aboriginal people, fabricating a racial taxonomy that was divided by a thick, contingent and discretionary colour line. [ABSTRACT FROM AUTHOR]

The article reviews the web site "Hidden Histories: The Wadawurrung People" located at http://sovereignhillhiddenhistories.com.au/, from Sovereign Hill Education and the Wathaurung Aboriginal Corporation, along with the review of Hidden Histories: The Wadawurrung People teaching kit.

The article offers information on a teaching resource namely "Seeing the Land from an Aboriginal Canoe" made for history teachers of Australia that explores the non-recognized history of bark canoe use in colonial Victoria. Topics discussed include history of trading relationships formed between Aboriginal people and European colonists; analysis of scientific knowledge and technical accomplishments of Aboriginal people; and topics covered within the program such as cross-cultural engagement.

The article discusses about the utilization of Public Record Office of Victoria and the National Archives of Australia in understanding the history and experiences of Aboriginal people living in Victoria. Topics discussed include an account of beginnings of non-Aboriginal settlement in the Port Phillip District; analysis of impact of European colonization, along with government legislation for their protection; and a book "Letters from Aboriginal Women of Victoria, 1876–1926" on same.

In this article, the author shares her personal reflections on the challenges of being a non-Indigenous educator teaching Aboriginal history in Australia. Topics include practical strategies for improving staff and student understanding of Aboriginal identity; teaching of Aboriginal history in school curriculums and its impact on the social engineering; and impact of Australian Curriculum's inclusion of the "Rights and Freedoms" on the improvement in Aboriginal history.

Aboriginal involvement in World War I is at once complex and full of contradictions. During the Great War, many Aboriginal people and communities were keen to enlist and supportive of the war effort while others spoke out against conscription and the war. It is important to trace Aboriginal voices both during and after the war to comprehend what Aboriginal people had to say about the conflict. This article seeks to provide answers to some of these tantalising issues, and snapshots of the Aboriginal WWI experience. These complex stories will fill gaps in the mythic Australian First World War narrative. [ABSTRACT FROM PUBLISHER]

British colonists treated Tasmanian Aborigines abominably during the early decades of the nineteenth century. Indeed, colonization resulted in the near annihilation of this ancient and unique people. Their fate, which understandably provokes feelings of sympathy and anger, has strongly influenced the literature on the ‘Black War'. The Aborigines are usually portrayed as the helpless victims of ruthless, even genocidal colonists. This dichotomy, however, is a gross over-simplification. By dehumanizing colonists as heartless murderers we enter an explanatory cul-de-sac. It is only by dispassionately interrogating colonists’ experiences of Aboriginal violence that we can begin to understand what precipitated this tragedy. Hence the purpose of this article, which focuses above all on the fear generated by Aboriginal violence, and the ways colonists responded to it. The essay will argue that fear – economic fear, fear for the safety of others, and fear for one's own safety – dominated the wartime experiences of frontier colonists. It will also demonstrate the influence of fear on colonists’ attitudes and behaviour, as well as on the built landscape. In doing so, it covers new ground, revealing the potent anxieties of the colonizers, and the psychological impact of Aboriginal resistance.ABSTRACT FROM PUBLISHERCopyright of Settler Colonial Studies is the property of Taylor & Francis Ltd and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. [ABSTRACT FROM AUTHOR]

The article discusses the homestead as fortress in Australia. It explores the settlement of Cambridge Downs against the background of indigenous-European contact, and the nature and scale of potential frontier violence. It also examines the relationship between the nature of histories of frontier conflict and arguments for the fortification of settler structures.

The article focuses on Victorian corroborees and meaning making in response to European intrusion. It examines syncretism between indigenous traditions and Christianity and construction of meaning in frontier contact zones in settler colonial societies. It also examines guardian of aborigines William Thomas's journals.

The article focuses on the 1895 visitor books to the Gippsland Lakes, Victoria which are filled with emotive comments, and early mission tourism to the state's Aboriginal reserves. It argues that these books are overlooked and useful resources for glimpsing the preoccupations of colonial visitors. It also explores the emotive expressions in two sources, drawing out select themes highlighting the colonial dimension of the tourism.

The article focuses on deaconess Winifred Hilliard and the cultural brokerage of the Ernabella craft room in far north-west South Australia in the 20th century. It states that Hilliard arrived at the Presbyterian Ernabella mission craft room in 1954 to work as a qualified missionary. It also mentions that he published the book "The People in Between," which detailed the experience of the Pitjantjatjara peoples before and after the establishment of the Ernabella mission.

The article discusses the intimate encounters between Aboriginal women and African American and other allied servicemen in Western Australia during World War II. It examines the impacts of relationships that Aboriginalwomen forged with allied servicemen on the WWII domestic front. It also discusses indigenous resistance to intrusive state intervention and human rights violations.

The article focuses on the picture boards in Van Diemen's Land, or known as Tasmania. Topics include the original use of imagery to communicate with indigenous Tasmanians, the identification of picture board designs by sequence of scholarly discovery, and the iconography of captivity that is resonant of wide colonial experience.

Much has been assumed and written about the reasons Anangu walked out of their desert homelands and took up residence on pastoral stations and mission settlements in Central Australia. Anangu oral histories of these migrations work to illuminate the contingent nature of historical knowledge and the inherent difficulties in writing the history of a colonial frontier. This article seeks to move beyond the question of why, and explore how people came to be at particular places so far away from home. Such an approach privileges the spatial perspective of Anangu historical narratives and demonstrates a complex and gradual historical process, located both in places and within socio-cultural contexts. This article has been peer reviewed. [ABSTRACT FROM PUBLISHER]

In considering the historical treatment of Aboriginal Australians this paper will discuss the different spaces operating in Western Australia’s South West in the late 1920s and the government policies that fed into them. These are the Moore River Native Settlement that is located some 100 km north of Perth and White City, a carnival sideshow located at the bottom of William Street on the banks of the Swan River in Perth. The 1905 Aborigines Act and a provision within that act known as the Proclamation of the Prohibited Area of Perth will be discussed. This will be done by comparing the ways that White City was seen by the government in the 1920s and how in recent years Northbridge has been regulated and discursively constructed. The intent is to look at how Aboriginal people have been treated over time and consider the social, historical and political forces that have shaped that construction. [ABSTRACT FROM AUTHOR]

Like some other oral traditions of Australian Aborigines, those that relate to widespread and enduring coastal inundation appear to be several thousand years old. The best-documented traditions, some mythologised, are presented for six sites around the Australian coast (Bathurst and Melville Islands, Northern Territory; Rottnest, Carnac and Garden Islands, Western Australia; Spencer Gulf, South Australia; Kangaroo Island, South Australia; Port Phillip Bay, Victoria; Cairns and Fitzroy Island, Queensland). The minimum depths at which each tradition would have been true is determined from local bathymetry. These depths are then compared to postglacial sea-level history and minimum ages for each tradition calculated. These range from 7,500-13,400 years Before Present and represent unique observations of postglacial sea-level rise and its effects that have significant implications for an appreciation of the longevity of such traditions in preliterate societies. [ABSTRACT FROM AUTHOR]

The article discusses the experience of French naval Captain Abel du petit-thouars in Sydney, New South Wales and especially that of seeing the Aboriginal people in Australia. Topics include an overview of the entire journey that Du Petit-Thouars took across the world starting from Brest, France, and how he described the features and manners of the Aboriginal Australians.

The article discusses the role played by the ethnologist Archibald Meston in the institutionalisation of Indigenous Australian people through his drafting of the Queensland's Aboriginals Protection Act of 1897 and his shows featuring Indigenous people as exhibits. Topics include how Meston's legislation was adopted by other Australian states for the institutionalisation of Indigenous people, and the perceptions of indigenous Aboriginal performers at Meston's exhibits.

The article discusses why Aboriginal Australians have positive memories of Christian missions and the content of the letters of petition that they had written to mission authorities. Topics include the expectations that Aboriginal people had from these missions on the social, material and spiritual benefits missionaries could bring to their communities, and the expectations that missionaries had from the Aboriginal people.

The article discusses the cross-cultural entanglements of the Aboriginal Narungga people and the non-Aboriginal people in Yorke Peninsula, South Australia. Topics include the entangled histories between the non-Aboriginal people and the Narungga people, the cross-cultural relationships and cordial accommodations that existed between the two groups for the sake of economic benefit, and the structural discrimination and social segregation that the the Narungga people had to bear.

Remote Australian Aboriginal and Torres Strait Islander schools and communities are diverse and complex sites shaped by contrasting geographies, languages, histories and cultures, including historical and ongoing relationships with colonialism, and connected yet contextually unique epistemologies, ontologies and cosmologies.This paper explores the history of Anangu (Pitjantjatjara, Yankunytjatjara, Ngaanyatjarra and Ngaatjatjarra) populations, including the establishment of incorporated communities and schools across the tri-state remote region of central Australia. This study will show that Anangu have a relatively recent contact history with Europeans and Anangu experiences of engagement with colonisation and schooling are diverse and complex.By describing historical patterns of population centralisation and decentralisation, I argue that schooling and broader education policies need to be contextually responsive to Anangu histories, values, ontologies and epistemologies in order to produce an education approach that resists colonialist social models and assumptions and instead, works more effectively towards a broader aim of social justice. Through assisting educators and policy makers to acquire a clearer understanding of Anangu histories, capacities and struggle, I hope to inform a more nuanced, contextually responsive and socially-just consideration of the provision of Western education in the tri-state region. [ABSTRACT FROM PUBLISHER]