Feature Article by Helen Megalokonomos
‘Australians all let us rejoice, for we are young and free’, are the opening lyrics to our national anthem, the song about our Australian pride and of belonging.
But what about Indigenous Australians?
Where is the acknowledgment of our first people?
For thousands of years before the arrival of Europeans, the Darug people of Penrith from the Cumberland Plain to the Blue Mountains, lived in harmony with this land and are still viewed as the traditional custodians.
According to Penrith local historian Lorraine Stacker, there is no way of knowing exact numbers of Darug because historical records don’t account for them or their achievements, because of the political climate at that time. Sadly, Aboriginals were not seen as important enough to be included in some of Penrith’s recorded history.
Western Sydney is home to many Australians like Shaune Thompson, who is of Darug heritage with ancestral ties to the Nyunawal and Tharawal clans. His recognition within the Darug nation stems from his parents and grandparents, and their ties to ‘place’ in their ancestors’ lands of western Sydney.
“My opinion of home is a place to sleep – a roof to sleep under,” he said. “Western Sydney is my country, my land where my parents and my ancestors roamed. I am fortunate to have three connections to country with the help of my ancestors, I don’t need a ‘home’ per se, country and mother earth to lay and look up at the night sky is plentiful.”
In 2007, The United Nations Declaration on the Rights of Indigenous Peoples, drafted together with Aboriginal groups, included: non-discrimination and fundamental rights, self-determination, cultural integrity, recognition of land and equality in socio-economic wellbeing.
But racism and discrimination is a primary struggle for many Darug even today. Shaune Thompson believes racism and hatred against Aboriginal communities still exists, and that it negatively impacts both Aboriginal and Torres Strait Islanders.
“I faced many difficulties as a child growing up. Brought up by my grandparents, seeing the refusal [of service] when walking into a shop was hurtful. My grandmother was a peacemaker, she would shrug it off and tell me to calm down,” Thompson recalled.
“As little as I was, I knew racism when I saw it. Gran would say ‘doesn’t matter son, our money is the same as white folk, we can find another shop.’ These days I don’t suffer from such racism, however I see it among our young men and women.”
Feelings of displacement by Indigenous Australians are as prevalent today as ever. Land rights claims by Darug elders in the Supreme Court often fail – and in doing so cause a re-creation of loss – of home, of land, and of a place to belong. It’s an assault on Darug history and integrity as the rightful owners of this land.
Darug elder Uncle Gordon Workman told The Sydney Morning Herald in 2015:
“We’ve been invaded twice. Once by the white man and now by the rest of the Indigenous people of this country,” after a failed land claim against the Deerubbin.
Thompson feels for his family and his ancestors and their removal from their land and families.
“I feel a sense of sadness for what I know they [my ancestors] endured over a lifetime. Looking over the land we walked, seas and rivers we swam brings sadness when I lay down and look at the night sky above. The destruction of mother earth through misguided treatment was a future my ancestors thought we would never see.”
The effects of the stolen generation where the forced separation of Aboriginal children from their families was allowed to occur by proclamation of the Australian government is still painful for many Aboriginals to discuss today.
In The Inherent Limits of the Apology to the Stolen Generation, a research paper by Alex Reilly from Adelaide University, questions the legalities surrounding the State having the power to pass those laws that forcibly took Aboriginal children away from their families, and that Rudd’s apology in 2008 was for the consequences of those laws with no mention of the State’s powers to have been legal and just when passed at the time.
The Human Rights and Equal Opportunity Commission (HREOC) released a report, Bringing Them Home in April 1997 with over 535 submissions from Aboriginals telling their personal stories of horror, fear and torment after being taken from their parents and families.
“The realisation of young people that have no idea [about] the problems Aboriginal people have dealt with for the last 231 years – education and truth-telling to Aboriginal and non-indigenous youth growing up are much needed,” Thompson passionately states.
Penrith historian Lorraine Stacker points to the significance of Nah Doongh [or Nellie], who was born around 1800 in Kingswood, and lived most of her life within the local area of Penrith.
“Nellie is well-known because she was the last full-blooded Aboriginal person to live in the local area,” she says.
“But what makes her significant from our [historical] perspective, is that a local doctor and his wife met her not long after they arrived here in the 1880s – and his wife Sarah Shand actually sat down and interviewed Nellie.”
According to Grace Karskens’ story titled Nah Doongh’s Song, Sarah Shand was taken by Nellie and decided to interview her about her life and personal stories. That included painting a portrait of her, later published in The Nepean Times in 1914.
But Karskens suggests that perhaps the most significant analysis of these early interviews, is the editing of Nellie’s stories to suit the agendas of the colonists and not to tell of the atrocities that white European settlers so violently executed in Australia’s early history. To not tell Nellie’s stories at all.
Karskens writes of Shand’s ‘white colonial narrative’ filled with racist rhetoric and her inability to understand the injustice brought upon Nellie’s people from colonisation.
Nellie moved in with the Shands’ in 1891 after the Doctor and his wife purchased ‘Frogmore’ in Bringelly Road Kingswood. Interestingly Karskens reveals that “Frogmore’ was once the ‘home and birthplace’ of Nellie, and perhaps her wanting to move in was more about her trying to find her home – her safe place, a place of earlier times filled with her memories that no one can touch. Nellie wanted to come ‘home’.
Thompson doesn’t agree with claims of intergenerational trauma of Aboriginal people. He does admit to having had mental health issues, but believes that it can’t be used to justify your personal situation if life has dealt you a bad hand.
“I think it’s an excuse used when having to face up to the harshness that life can offer. Blaming one situation from another is an excuse to turn a ‘blind-eye’ from the wrongs in one’s life,” he says.
Thompson uses the example of holocaust survivors and their families. Their resilience and success today are celebrated – even though they too suffered tremendous mental health assaults, discrimination and the genocide of their people.
“The difference is Jewish communities [are] thriving since the genocide of six million people,” he says. “Why is it then in 80 years, Jewish communities all over have risen stronger than ever?,”
So what does the national anthem mean to Australia’s Indigenous?
Prominent Aboriginal boxer Anthony Mundine made his position clear:
“It’s a racist anthem and doesn’t represent our people,” he told The Sydney Morning Herald in 2017.
“My people are still being oppressed. Nothing’s changed … the anthem isn’t right. It’s not for all of Australia. I just can’t stand up for something I don’t believe in,” he told the publication.
Footballer Joe Williams refused to stand for the national anthem, after he received the Wagga Citizen of the Year Award, on Australia Day in 2016. Despite his successful work in Aboriginal mental health outcomes, the community backlash culminated in calls for Williams to hand back his award.
“Every year, January 26 is a political statement. Every single year, many Australians opt to celebrate being in a free country on the very grounds where my ancestors spilt blood and lost their lives,” Williams told the SBS.
Challenging the stereotypes is not just the responsibility of today’s society, but that of the media and the role it plays in the misrepresentation of Indigenous Australians.
In the examples quoted above, the media does not focus on the two athletes’ right to stand up for their beliefs – to speak and have a non-biased platform. Rather, the tone of these stories is to polarise the community, and to portray them both as disruptors to the social harmony.
Shaune Thompson believes that all Australians need to stop arguing about our national day, as history can’t be unwritten, and we all need to celebrate all that has been achieved across this beautiful land. He does believe that there should also be another day that celebrates the history of the dreamtime, and of telling the stories of all Aboriginal people.
“A day of education, truth-telling, rejoicing and honouring our elders past and present…removing the divide seen on January 26,” he proudly says.
A growing number of Australians want a genuine reconciliation with our first people, with the 2018 Australian Reconciliation Barometer showing 90% of those surveyed, wanting a better relationship between Indigenous and non-Indigenous.
True reconciliation is acknowledging everything that occurred in our past – making peace and healing the wounds of the past.