Site 1: Treaty
In February 2016, 500 Victorian Aboriginal leaders voted to reject constitutional recognition. Instead the group requested that the State Government “resource a treaty process including a framework… (and) complete collaboration with all Sovereign Peoples and Nations”. In July, a Working Group began talks to work out Australia’s first Treaty with Aboriginal people. It hopes to cover recognition of past injustices; authority held by the 39 First Nation clans in the region; respect for the land, customs and traditions of the First Peoples; land rights and land acquisition funding and fresh water and sea rights.
Progress is being made, yet nationally Arrernte woman Celeste Liddle maintains “We don’t have land rights; we have not received proper reparations for the Stolen Generations nor stolen wages; our sovereignty is yet to be respected and the damage of the false doctrine of terra nullius is yet to be undone”.
Sour wine to dull the pain.
They thirst for justice.
Rite 1: tasting cold tea
We drink this bitter tea today
To taste the bitterness of unkept promises
We drink this bitter tea today
To remember the thirst of Christ on the cross
We drink this bitter tea today and ask
How can we truly recognise our hosts on this stolen land?
Site 2: the food places
We come to the food places all over the land. For a long time, Settler peoples have note understood the sophisticated practices of food cultivation of the First Peoples of the land.
Unlike a passive hunter gatherer lifestyle, Aboriginal people across the country sowed, grew, irrigated, preserved and built storehouses. For at least 6600 years at Budj Bim, the Gunditjmara people deliberately manipulated local water flows to engineer a landscape that increased the availability of eels. Kulin nation people sustainably managed and harvested fields of murnong root. Others fermented banksia nectar, milled grain and baked bread.
Now there is pre-packaged food imported from far away, polluted with chemicals. Knowledge of traditional food cultivation has been restricted or devalued or lost. In hospitals people are treated for diabetes, kidney disease, obesity and heart failure, the results of a Western convenience diet. And the advertising say, “Take and eat, this is given for you.”
Rite 2: plastic bread, sugar water
We eat this bread
To remember the loss of Indigenous agriculture
We drink this soft drink
To taste the loss of living water
We eat this cheap bread
To consider the true cost of our food
We drink this sugar drink
To taste the lure of thinking we know better
We eat and drink a warning, and we ask:
Do we seek a table of nourishment, the bread and water of life?
Site 3: The Warrigal Creek Massacre
Angus McMillan – the “Founding father or “the Butcher” of Gippsland. He fle Scotland during the Highland Clearances but went on to enact brutal clearances of his own upon his new country. At the time of the European invasion of Gippsland, about 3000 Aboriginal people lived in the area. By 1860, it was less than 250.
The worst massacre was at the Warrigal Creek in 1843, where 80 to 200 members of the Bratowooloong clan were killed by McMillan and the Highland Brigade in revenge for the murder of a single white settler. The Brigade found the clan members camped around the waterhole at Warrigal Creek. They surrounded them and fired into them. Some escaped into the scrub. Others jumped into the waterole and were shot “until the water was red with blood”. One boy, about 12 years old, was hit in the eye, captured and made to lead the brigade from one camp to another. The piles of bones were hidden in a place known as the valley of the dead.
There is a campaign underway to rename the McMillan electorate in Victoria. Liberal MP Russell Broadbent said, “It would send a message that wwe actually care about these issues and, if we are not responsible to our past… we can’t get on with our future.”
When Kurna man Russell Mullett visits an Aboriginal massacre site, he listens for the birds. “If I get out of the car and the birds are singing, I know it’s alright,” he said.
Rite 3: black armband
We wear this black armband
Because of grief and shame and horror
We wear this black armband
Because we grieve the killings of the First Peoples
We are ashamed of the violence that still exists today
And the complicity of those who bury the truth
We grieve our failure to give back the land
We cry out with those who defended their country
We wear this black armband and ask:
How will we deal with out unfinished business?
Site 4: young people in detention
97% of children in juvenile detention centres in the Northern Territory are Indigenous. Of these, about 60% are in out of home care.
Children are removed when there parents are judged unfit to care for them. However, in 2016, a program on the abuse of Aboriginal children at the Don Dale juvenile detention facility showed what can happen when the State takes on the role of parent. Previous investigations had already uncovered incidents of children being tear-gassed while playing cards, having fabric hoods placed over their heads and being deprived of drinking water for 72 hours while in solitary confinement.
The most disadvantaged and troubled young people who offend are pout into the custody of a system with the most confrontational and violent culture. The default response seems to be to exclude the, from society and from visibility – a response that runs right through Australia’s history.
Rite 4: hand prints – stop!
We say stop! Wait. Listen.
Listen to the voices of violence and despair behind bars
We wait in silence.
[a period of silence]
We leave our handprints here
When we have heard , give us courage to speak up.
Site 5: Change the date
26th January 1788 marks the anniversary of the arrival of the First Fleet to our shores. ANTaR warns that “…celebrating Australia Day on that date is akin to asking Aboriginal and Torres Strait Islander People to celebrate their own invasion and dispossession”.
This year Fremantle Council celebrated its “One Day” on January 28th. Nyunggai Warren Mudine has suggested January 1st is a “proper day to celebrate Australia’s independence, identity and nationhood” stating that “it’s a day everyone can unite behind”. Tens of thousands of people attended the Invasion Day rally in Melbourne this year. The Australian people are increasingly recognising the implications of the current date and acknowledging it as inappropriate.
However, Arrernte woman Celeste Liddle asserts that “Merely changing the date will only end up erasing and nullifying the very reasons Indigenous people take to the streets to protest Invasion Day”.
Rite 5: laying down leaves
We lay down these leaves today
To acknowledge our own need to remember
We lay down these leaves
To show respect for all who are no longer here
We lay down these leaves
To honour those who challenge a false celebration
We lay down these leaves
For those daring to start telling a true story
Site 6: Wangan and Jagalingou native title
The Wangan and Jagalingou people are the Traditional Owners of the land in Queensland’s Galilee Basin. They are fighting mining company Adani and the Queensland government to prevent the massive Carmichael coal mine from being built on their land.
They explain: ‘In our country, spiritual ancestors come from up under the ground and travel in and through the land at sacred sites associated with the Rainbow Serpent known as the Mundunjudra. The Rainbow Serpent has power to control the sites where our people are born into their bigan (Totem). This has been so since the beginning of the creation period.
The sacred beliefs of our culture, our religion, is based on where the song lines run through our country. These song lines connect us to Mother Earth. Trees, plants, shrubs, medicines, waterholes, animals, habitats, aquifers – all these have a special religious place in our land and culture. Our spirits and the spirits of our ancestors travel above, through, and under the ground of our country.
If the Carmichael mine were to proceed it would tear the heart out of the land. These effects are irreversible. Our land will be “disappeared”.
Rite 6: blindfolds
We wear these blindfolds today
To recognise our blindness to the sacred spirit of the land
We wear these blindfolds today
To recognise our blindness to the workings of power and greed
We wear these blindfolds today
To recognise our blindness to those seeking to protect the land and its people
[blindfolds are tied on for a period of silence]
We take off these blindfolds today
To show that we are willing to be shown the way
We tie these black and white strips together
To recognise our need to be connected with the land and each other
Site 7: ‘Cultural’ violence?
In August 2016, a cartoon was published in the Australian newspaper, depicting a drunk Aboriginal father who didn’t know his child’s name. The cartoonist said he was trying to focus public attention on the plight of the child. Dameyon Bonson, the founder of Black Rainbow, an advocacy group for LGBTQI Indigenous youth, said that when he saw the cartoon, he felt ‘gut punched’. ‘This was in the national broadsheet, and published on national Aboriginal and Torres Strait Islander Children’s Day.’
In response, the Aboriginal community mounted an online campaign showing positive images and stories of Indigenous Dads.
Luke Pearson wrote, ‘Every denial of Indigenous peoples’ rights, fro invasion to massacres to Stolen Generations to the NT Intervention, has been accompanied by imagery and rhetoric that has made us out to be a threat. A threat to white people, a threat to ourselves and each other, a threat to our own children; for this to dominate public imagination the public also needs to buy the underpinning idea that we are fundamentally flawed, that our very humanity us both in question and at stake, and that we need to be protected from ourselves,’
We are all responsible for a culture shift.
Rite 7: creating a home fire
We build up this fire
Warm like a family of care
We build up this fire
Like we work to build up strong families
We build up this fire
To remember Jesus who gathered unlikely people into families
We build up this fire
To remember Jesus who called us to care for each other as the children of God
And we ask:
How can we create places where all can find warmth, welcome and home?
Closure
Creator Spirit
Help us to uncover our hidden stories
Suffering God
Help our tears to flow for the pain
Reconciling Spirit
Heal our shame and our wounds, and call us into action
We are searching in the darkness
for the first signs of new life.
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