“Stolen Generation kids ‘used for tests’ “

There was an article about Stolen Generations on the Sydney Morning Herald the other day. According to the article Stolen Generation Kids ‘Used for Tests’ (SMH, 15 April 2005), the Senate Legal and Constitutional Committee’s inquiry into a Stolen Generation Compensation Bill 2008 was told that some Aboriginal children removed from their families and placed into institutions were used to test medical treatments. Below is from the article:

On the first day of hearings in Darwin today, Kathleen Mills from the Stolen Generations Alliance said the public did not know the full extent of what happened to some children.

And efforts to obtain records that support the claims, such as that children were injected with serums to gauge their reaction to the medication, had been hampered, she said.

“These are the things that have not been spoken about,” Ms Mills told the inquiry.

“As well as being taken away, they were used … there are a lot of things that Australia does not know about.”

Outside the inquiry, Ms Mills said her uncle had been a medical orderly at the Kahlin Compound in Darwin.

She said he told her that children were used as “guinea pigs” for leprosy treatments.

“He said it made our people very, very ill … the treatment almost killed them,” she said.

“It was a common experience and a common practice …

“People are very inhibited to speak about their experience and it is not a nice subject … I don’t want them to be shamed.”

Senator Brown said it was important to get to the bottom of the claims, which he called “very, very serious”.

“It may be right, it may not,” he said.

“It needs investigation. If within the indigenous community there is a feeling that children may have been experimented upon for a treatment for leprosy or anything else, the air needs to be cleared.”

Ms Mills said information to do with the testing would be in health department archives and she called on the government to assist “opening Pandora’s box”.

She also said it was important to work with indigenous groups to ascertain who is eligible for compensation.

“It has to happen … but there’s this reluctance to do it,” she said.

“We don’t have the necessary information … it’s probably tucked away in some archive but we don’t have the resources to research, we don’t have the people who are qualified.”

Senator Brown said there was a national responsibility to help Aboriginal people to get to all the records, including those being held by church institutions.

“This is about their identity, this about their sense of being, their history,” he said.

The compensation bill aims to pay money to victims of the stolen generations, including living descendants, out of a Stolen Generations Fund.

Ex gratia payments would be set at $20,000 as a common experience payment with an additional $3,000 for each year of institutionalisation.

Rodney Dillon, from the National Sorry Day Committee, said that while the government debated action more Aboriginal elders entitled to some form of compensation were dying.

“We are going to lose a lot of people between now and the next time this bill is put on the table,” he said.

“Although it does not have all the things in it we would like, I think we should push ahead.”

Zita Wallace, chairperson of the Stolen Generations Alliance, said it was time to act “with urgency”.

“Because I know we are dying and all of us elders from the first generation we will be all gone … maybe the government would wish that would happen, then they would not have to pay compensation.”

Ted Strehlow, a controversial anthropologist

     According to the Koori Mail (12 March 2008, p-46), “the story of South Australian anthropologist Ted Strehlow and his controversial relationship with the Aranda people of Central Australia is being immortalised in opera”; and the opera project is in process. I did some research on this controversial anthropologist on the internet since there is not much information about him in the Koori Mail article; and I came across a very detailed article about him by John Morton( on www.duckdigital.net/FOD/FOD1060.html). According to this article:  

Theodore George Henry Strehlow was born in 1908 at Nthariye (or Hermannsburg), west of Alice Springs, the traditional homelands of Western Aranda (Arrernte) people. His father was Reverend Carl Strehlow, the head of the Finke River Mission started by German Lutherans in 1877. Ted’s father died when he was fourteen years old, and he left the mission with his mother to live in Adelaide. After completing his education, he came back to Alice Springs as an anthropologist.

Ted Strehlow grew up among the Aboriginal people and learnt Western Aranda as a first language. When he returned to Alice Springs, he began his career as a linguist and ethnographer of Aboriginal culture. As John Morton points out, “ Between 1932 and 1978 (the year of his death) Strehlow collected and produced an impressive collection of artefacts and records, most of which relate to the cultures of Aranda people” and “he published widely, translated Christian texts into Aranda for the Lutheran Church and was regularly involved in ‘native affairs’.”

When he returned to Alice Springs in 1932, Strehlow met an old man called Micky Dowdow, (also called Akwerre or ‘Gura’=’Bandicoot’ by his totemic affiliation)  a goat shepherd who was the traditional owner of sites in north of Alice Springs in Northern Aranda country. Gura told Strehlow that “he was the last of the great ceremonial chiefs of the gura bandicoot centre known as Ilbalintja,” and that he wanted Strehlow “to accompany him there to inspect the sacred-secret site which had been placed under his undisputed control by his long-dead forefathers and tribal elders.” And Gura told that “ all the old men of his tribe had held a conference that morning, and had come to the decision that, unless someone they could trust assumed responsibility for the preservation of the sacred secrets, they would all die with the old men.” Gura and other old men thought that their sons and grandsons were not responsible enough and could not be trusted with the secrets, the  tjurungas and other objects. Since Strehlow showed a genuine interest in their culture, they wanted him to “accept responsibility for all their sacred things”. As John Morton points out : 

Strehlow always maintained that he was invited to amass his collection as a kind of sacred trust and many Aboriginal elders came to believe that Strehlow’s ethnographic endeavour was the best way to preserve their knowledge for posterity in the face of the invasive threats of Euro-Australia. While Strehlow had certain misgivings about this trust, he took it on with ardent enthusiasm.

Collecting, preserving, understanding and disseminating central Australian culture became the hub of his life. Yet his story unfolded in uneven ways. While Strehlow’s relationship with Aboriginal people began smoothly enough, and progressed quickly and dramatically, it ended steeped in controversy. After his initial encounter with Micky Dowdow, Strehlow, aided by his Western Arrernte assistant Tom Ljonga, went on to travel through Northern, Upper Southern and Eastern Arrernte country in the 1930s, witnessing and recording some 166 ceremonial acts.

 There was a lull in his ethnographic work after 1935, when Strehlow turned his attention to other matters, but the work resumed in 1948. Between 1950 and 1964 Strehlow witnessed most of the other ceremonial acts that can be found in his records, so that his major ethnographic efforts could be said to have finished by the time he finally published his magnum opus – Songs of Central Australia – in 1971.

Advances in technology and transport helped him to complete his work more extensively and thoroughly after 1950, but there were also significant social changes going on in Australia at that time. Indeed, the 1960s were a true turning point in Strehlow’s life, just as they were in the lives of many Aboriginal people.

     By 1971, many of the senior old men who trusted him with their secret-sacred business were dead, and there was a new generation of Aboriginal people who wanted to take over the secret-sacred ceremonius and objects. Strehlow did not trust them. He became very possesive of the secret-sacred business and said that he had been given “a mandate to preserve the Law, and it had been bolstered by testimony from elders that the system of authority and transfer of rights in secret-sacred business was breaking down: the old men said that the young men could no longer be trusted with atywerrenge(men’s sacred-secret objects).” And he said that “In accordance with the Aranda rules of tjurunga inheritance, these traditions would be regarded as becoming my personal property after the deaths of their original owners.” And Strehlow published photographs of and his knowledge of secret-sacred ceremonies, and object in his books after the death of the old men. When he sold  the ceremonial photographs to the German magazine Stern in the final year of his life this created a big controversy in the final year of his life between him and the Aranda people who “were outraged at what they understood to be insulting and unethical use of their secret-sacred business.”         

     He did not want to leave his collection of the Aranda  secret ceremonies and objects to a public institution and established an organisation called the Strehlow Research Foundation which opened in Adelaide on 3 October 1978; and “Strehlow died just a few hours beforehand, his last words reputed to have been Arrernte, as he attempted to explain Aboriginal culture to visiting dignitaries who had arrived prior to the opening.”  His wife has been the head of the foundation since his dead. Although now most of the collection is back in central Australia, and open to the Aboriginal people, the controversy still continues.

You can read the whole story about Ted Strehlow by Dr John Morton on  http://www.duckdigital.net/FOD/FOD1060.html 

PS- the Koori Mail is Australia’s national Aboriginal and Torres Strait Islander Newspaper. It is 100 percent Aboriginal owned and controlled. www.koorimail.com

Group removed from hostel for being Aboriginal

A day after posting about ‘white flight’ in Australian schools, I read that a group of Aborigines from Yuendumu were asked to leave an Alice Springs hostel because they were “scaring” the other guests, most of whom appear to be foreign backpackers. Most of the criticism has been directed at the hostel management for asking the group to leave, and rightly so. However, if it is indeed true that this group of people was removed after complaints from other guests, it says something about the hypocrisy of international tourism. Most of the backpacker staying a the hostel would almost certainly have come to Alice Springs in order to, at least in part, have some sort of experience of ‘traditional Aboriginal culture’. A group of actual Aboriginal people staying at the same hostel, though, is enough to send people running to the reception to make a complaint.

‘Pure racism’: Aborigines chucked out

March 11, 2008 - 8:22AM

I felt like I wanted to cry because it made me feel like I wasn’t an Australian, like I wasn’t wanted there.

The Royal Life Saving Society Australia has accused an Alice Springs backpackers’ hostel of racism after it kicked out a group of indigenous guests.

The Aborigines from a remote community taking lifesaving classes in the central Australian town were allegedly asked to leave the Haven Hostel after checking in because of complaints by other guests, ABC Television reported last night.

The hostel’s management later said the mostly young leaders’ program members from Yuendumu were not allowed to stay because the hostel catered specifically for international backpacking tourists.

But society chief executive Rob Bradley said the hostel was guilty of “pure racism”.

“It was a very feeble excuse about a complaint having been made but looking into that, there was no compliant, there was no reason, it was just pure racism,” Mr Bradley told ABC Television.

“(There’s) total shock and dismay that something like this can happen in Australia today.

“It was just an absolute disgrace.”

The group of mostly women were taking the classes in preparation for the opening of a swimming pool in Yuendumu, located about 300km north-west of Alice Springs.

“They said that it was because of the colour of our skin and they didn’t like us,” group member Bethany Langdon said of the hostel management.

Fellow member Sharelle Young said: “They should apologise to us face-to-face and just say sorry.”

Ms Langdon and other members of her remote community are reportedly considering legal action against the Alice Springs hostel’s management following their weekend ejection.

“When we booked in, the manager, she gave us the keys to the rooms and we went and put our stuff in the rooms.

“We all went outside and the manager came out and told me that we weren’t suitable to stay there,” Ms Langdon told ABC Radio today.

“They said (it was) because we were Aboriginal. Other customers were making complaints that they were scared of us.

“I felt like I wanted to cry because it made me feel like I wasn’t an Australian, like I wasn’t wanted there.”

Mr Bradley said the incident soured the occasion for the Yuendumu community.

“We have worked over a long period of time to build the partnerships, to build the trust with 11 indigenous communities around the NT,” he told ABC Radio.

“This is a big stumbling block. I hope it doesn’t put people off.”

The territory’s anti-discrimination commissioner, Tony Fitzgerald, said the women could have a strong case.

“If the story is true, it’s disgraceful but it is not the only story exactly like this that we have heard anecdotally at the commission,” he said.

“The challenge for us is to convince people who do suffer this sort of unfair treatment to make a complaint so that we can investigate it and follow it through.”

The Haven Hostel released a statement saying: “Haven Hostel is a backpackers’ hostel catering for international backpacking tourists, which the group was not.

“So (alternative) accommodation was sought and arranged with their consultation, on their behalf. We also offered to pay for that night’s accommodation.”

The group found another place to stay in Alice Springs to complete the training, the report said.

AAP

Aboriginal Bark Paintings At the Museum of Contemporary Art, Sydney

Some bark paintings by indigenous artists have been exhibited at the Museum of Contemporary Art (MCA) since 14 February 2008, and the exhibition will be on until 3 August 2008. The exhibition is called ‘They are Meditating:Bark Paintings From the MCA’s Arnott’s Collection’.Below is more information about the exhibition from MCA website (http://www.mca.com.au/default.asp?page_id=10&content_id=3600):

 Since the 1950s the practice of bark painting has responded to new contexts and has become increasingly pertinent to the outside world.

During this period, the generation of painters most commonly known and admired – some of whom are still working today – began their careers. This exhibition explores the richness of these early bark paintings alongside more recent practices by subsequent generations of artists from those communities.

In June 1993 Arnott’s Biscuits Limited donated a rare and significant collection of bark paintings to the Museum of Contemporary Art. The collection comprises 271 barks dating from the late 1960s through to the early 1980s, by artists from Australia’s north.

The exhibition includes works by Mawalan, Malangi, Nabarrayal, Djawa, Nanyin and Jimmy Ngamjmira, as well as 41 works by Yirawala (c1897–1976).
Also there is another exhibition of bark paintings called ‘Footprints in the Mythic Landscape: A Bark Painting Story’ at Macleay Museum of Sydney University between 9 March and December 2008.

Zorba the Greek Yolngu Style

Here is the youtube video of remote Elcho Island’s Aboriginal Chooky Dancers; in the video they are performing Zorba the Greek, of course Yolngu style. I think this is an interesting example of cultural hybrid. I’m sure you will love this video!

Zorba the Greek Yolngu Style

http://www.youtube.com/watch?v=O-MucVWo-Pw 

And this is the original Greek version of ‘Zorba the Greek’

http://www.youtube.com/watch?v=THfOfnrB9HI&feature=related

‘In Living Memory’

There is an exhibition called ‘In Living Memory’ at Sydney Records Gallery; an exhibition of surviving photographs of Aboriginal people from the records of the NSW Aborigines Welfare Board from 1919 to 1966. Here’s the link and info about this exhibition:

www.records.nsw.gov.au/archives/whats_on_at_the_state_records_gallery_8327.asp

EXTENDED until 31 January 2009

State Records Gallery
Sydney Records Centre
2 Globe Street (off George Street)

The RocksFREE ENTRY
9am — 5pm, Mon — Fri
10 am — 4pm, Sat
Closed public holidays

Child sexual abuse, the law, and ‘culture’

News Limited sources recently ran a story about a new case involving Judge Sarah Bradley, a Queensland judge who became the centre of a furore after not imposing gaol terms on nine indigenous youths who gang raped a 10-year-old girl in their community in Cape York. In this new case, she has allowed a teacher accused of sexually abusing a child time to gather evidence that he was enacting local cultural norms. The story is interesting in a number of ways, not the least in terms of how ‘culture’ can be deployed in legal settings, and where judges may appear to be more ‘culturally sensitive’ and culturally relativist than members of the communities in question.

In this case, an anthropologist from James Cook University has apparently been called in to write a report on the authenticity of the claim about the cultural legitimacy of the act. It would be interesting to know what s/he has to say. I would particularly like to know what the response to the question of whether the practice of oral sex between men and boys is a ‘part of’ the culture in question. From my reading of the article, there are a number of problematic issues arising from the way the issue is being constructed, particularly about the sorts of assumptions being made about the nature of culture.

For example, in a fascinating detail, although the accused was not raised in a ‘traditional’ manner, his lawyer argues that he was ‘imbued’ with the culture, presumably simply by living and working in the area. Culture as contagion, I suppose. It also seems to ignore the holistic premises of an anthropological understanding of culture, which require that we consider an act not in isolation, but within the context of wider institutions, beliefs and practices. To simply ask whether the performance of oral sex between men and boys in a particular community is a ‘part of the culture’ decontextualises the act. It assumes that if an act can be found ‘in a culture’ then the act is therefore ‘cultural’, regardless of the context in which it occurs. This would appear to be a particularly erroneous position to take with regard to ‘mens’ business’ rite of passage type acts. If they are occurring in secret, isolated from the political institution they participate in — the production of initiated men — then it would be very problematic to my mind to ascribe them with cultural authenticity. Making use of the fundamental anthropological notion that culture is both shared and practised, I would also be putting more emphasis on the opinions of members of the community about the legitimacy of the act, than on an anthropologist’s opinion about an abstracted and therefore reified culture. Sorry, anthropologists!

Ironic, really, that an anthropological insight serves to delegitimise anthropological knowledge. However, this legal prediliction to treat anthropologists as experts on a particular ‘culture’, understood to be a sort of archive — a relatively stable, bounded and possessing a traditional and authentic form that can be catalogued — actually puts anthropologists at odds with their own understandings about culture and how it works. If anthropologists are to be experts on cases such as these, I think it should be as much to consider and critique the manner in which culture is being deployed in the courts as to act as curators of a cultural archive.

The full text of the article follows.

Gang-rape judge in child sex furore

By Padraic Murphy, Natasha Robinson and Tony Koch

February 15, 2008

Article from: The Australian

THE north Queensland judge who last year allowed nine child rapists to go free has given a teacher, who has admitted forcing an indigenous 11-year-old boy to perform oral sex on him, time to gather evidence that he was educating his victim in “men’s business”.

James Last, a Sydney-educated teacher who recently worked in Northern Territory communities, last week pleaded guilty in Cairns before District Court judge Sarah Bradley to seven counts of indecently dealing with an 11-year-old boy over a four-month period in 1983.

But Judge Bradley has granted a three-month adjournment to allow Last, who claims he received no sexual gratification from the assaults, to allow his lawyers to find an anthropologist to support his claim that he had been trying to introduce the Torres Strait boy to “traditional” islander sexual practices.

Judge Bradley granted the adjournment despite the prosecution pointing out that it had two witnesses - “respected elders” from the boy’s home island - ready to debunk the claim that such practices were part of “men’s business”.

The adjournment has outraged indigenous leaders, who have already called for Judge Bradley’s sacking after she failed last year to jail nine males for the gang rape of a 10-year-old girl in the Cape York community of Aurukun.

Last, now 61 and living in Darwin, took the 11-year-old boy from his family on Saibai Island in the Torres Strait in 1983, promising to educate him in Cairns.

But Last, who was 37 at the time of the offences, repeatedly sexually abused the boy, at one point saying: “I’ve sucked you, now it’s your turn.”

Last said yesterday he had taken the “self-sacrificial” step of pleading guilty to the charges to spare the boy, who he loved, a trial. He said Aboriginal elders in the Torres Strait had “entrusted” the boy to him, and he was tutored by the elders in “men’s business”.

“I’m saying that certain things are not abuse and they never were in the traditional culture,” he said. “A lot of it is men’s business and that’s why, I think very wisely, Aboriginal islander people have said men’s business is men’s business. They say, ‘You don’t tell the white fella what he can’t understand’.”

Prosecutor Skye Growden told the court Last had told the victim the abuse was a part of traditional culture. “The defendant told the victim that this was traditional and that older men did this to young men when they loved them and he believed him,” she said. “The complainant says in his statement that the arresting officer in this matter was the first person that he told because he was ashamed about the offences and worried what people would say if they found out.”

Ms Growden told the court that although Last had a part-Aboriginal father, he was not raised in a traditional manner and that he should receive a custodial sentence to send a clear message to the community.

“It is stated in the defence material that he was born in Sydney where he was educated to grade 12. He then went on to receive a scholarship and teach in Wollongong and undertake postgraduate studies,” she said.

“He has gone on to have an illustrious and distinguished career. He is an educated man, using what he claims to be part of Papua New Guinea and Torres Strait Islander culture, that is, men’s business, to explain away his offending behaviour. I have been instructed that this is not part of the culture.”

But Judge Bradley rejected calls for an immediate custodial sentence, allowing Last’s lawyers to gather evidence that he had been abusing the boy as some kind of rite of passage.

“What we’ve got here is a plea in mitigation on the basis that the defendant genuinely believed that what he was doing was culturally appropriate and that he had that excuse for it,” Judge Bradley said on February 6. “I appreciate he’s pleaded guilty but the prosecution is not accepting that, so we’ll need some evidence. Clearly, it’s got a significant impact on penalty.”

The following day, Judge Bradley adjourned the case until May 15 to allow lawyers to ask an anthropologist from James Cook University, which is based in Townsville, to write a report on whether child sexual abuse was an accepted part of Saibai islander culture. “It’s clearly a live issue, and it’s clearly an issue that’s relevant to penalty, so I need to give the defence that opportunity,” she said.

Judge Bradley’s decision to consider the anthropology report was made after Ms Growden said it was “the Crown’s submission that an adjournment is not necessary unless you’re rejecting the submissions that I made yesterday, which were based on decisions of the High Court and the Court of Appeal. I do have two people - two elders from Saibai Island - that are on standby this morning, but can give evidence that it’s not part of men’s business at Saibai Island.”

In earlier submissions, Last’s counsel Kevin McCreanor said his client had become “imbued” with indigenous culture.

He said Last told police when interviewed about the allegations that an elder on Saibai Island had told him cultural secrets.

Mr McCreanor said the interviewing police officer told Last that in his investigations in the Torres Strait he, too, had heard that boys’ first sexual experiences were “with an older male of their tribe to teach them about his body and things like that”.

But Ms Growden, a former associate to Judge Bradley, later said that statement was “a tactic” of the interviewing police.

Mr McCreanor said Last told police: “Those things were told to me as well, but I was encouraged because of the incapacity of most people to understand, and the derision that flowed back on to so-called primitive people, not to talk about these things.”

Judge Bradley said it was up to Last to supply evidence to support his contention that his actions were “culturally appropriate”.

Late last year, Judge Bradley had refused to impose jail terms on nine youths and men who gang-raped a 10-year-old intellectually impaired girl on Aurukun community, on western Cape York.

The Court of Appeal in Brisbane on Wednesday ruled that the Crown would be given an extended time to appeal against those sentences.

Many thanks to Kirsten Bell, former lecturer at Macquarie, for alerting me to this article.

http://www.news.com.au/story/0,23599,23215930-2,00.html

Yinalung Yenu: women’s journey

Here is  a press release regarding a new exhibition at the Powerhouse Museum, Sydney.

Yinalung Yenu: women’s journey

An exhibition celebrating Australian Indigenous women

Discover Indigenous women’s contribution to the Australian community through a new exhibition - Yinalung Yenu: women’s journey - opening at the Powerhouse Museum on 21 March.

Yinalung Yenu: women’s journey will take visitors on a journey into the sometimes unknown and often unexplained world of Indigenous Australian women. A world of people, land, law and ritual, of ceremony and celebration, of social order, language, story, song and dance, art, lore, plants and animals.

Through objects, photographs and personal interviews, Yinalung Yenu reveals the many roles Indigenous women have played in Australian society from traditional times to the present.

The exhibition explores areas where a woman’s influence far outweighed those of Indigenous men, from their everyday activities as educators, child rearers, camp builders and food collectors, to their influential role as decision makers, artists, story tellers, peace keepers and healers.

This history is interpreted through a display of beautiful crafts from the Powerhouse Museum collection, including textiles, posters, ceramics and basketwork, each of which reveal the skill and artistry of Indigenous women.

The exhibition also features the stories of six prominent Indigenous Australian women: doctors and twin sisters Dr Marlene Kong and Dr Marilyn Clarke; artist, designer and businesswoman Bronwyn Bancroft; lawyer and university professor Larissa Behrendt; and respected elders Aunty Beryl Carmichael and Aunty Sue Blacklock.

Be inspired by the strength and expression of these Indigenous women who have become successful in contemporary Australian society and who have become role models for a new generation.

Yinalung Yenu: women’s journey reflects the ways in which Indigenous Australian women’s knowledge and perspectives of their world were often ignored until recent times. Today, they are carving their rightful place in Australia’s Indigenous history and endowing the next generation of women with the knowledge to speak to their future for succeeding generations of women to come.

On View:          Yinalung Yenu: women’s journey

Date:                From 21 March 2008

Address:           Powerhouse Museum, 500 Harris Street, Ultimo, Sydney

Telephone:       (02) 9217 0111 or infoline (02) 9217 0444

Website:           www.powerhousemuseum.com

Hours:              10.00am to 5.00pm (closed Christmas Day)

Admission:       $10 adult, $5 child, $6 concession and $25 family.  Powerhouse Museum members and children under four admitted free.

Paul Keating on reconciliation, 1992

Thanks to Philippa Barr, a former student at Macquarie, who just sent me this speech by Paul Keating from 1992. It’s a very interesting read in the light of Kevin Rudd’s recent sorry speech. I imagine this speech could be taken in a number of ways. One way would be to see the level of continuity between the sentiments expressed by Keating and Rudd, and to be made aware of just how much of a divergence from this vision the Howard years (1996-2007) were. Another way to regard it would be to note that fine sentiment expressed by politicians, even when talking about the need for practical action, does not necessarily change anything ‘on the ground’.

A small disclaimer here. I haven’t checked that this is indeed the complete and original text of the speech. There were a number of typos in the text I received, which suggests that it wasn’t cut and pasted from somewhere official. I also can’t link to an original source, as I don’t have the original. I think it’s alright to post like this in a blog (others may disagree — if so, please let me know), but I wouldn’t be using the text below as a reference without doing some independent checking up first.

Subject: Paul Keating’s speech at Redfern Park in 1992

We non-Aboriginal Australians should perhaps remind ourselves that Australia once reached out for us. Didn’t Australia provide opportunity and care for the dispossessed Irish? The poor of Britain? The refugees from war and famine and persecution in the countries of Europe and Asia? Isn’t it reasonable to say that if we can build a prosperous and remarkably harmonious multicultural society in Australia, surely we can find just solutions to the problems which beset the first Australians - the people to whom the most injustice has been done.

And, as I say, the starting point might be to recognise that the problem starts with us non-Aboriginal Australians.

It begins, I think, with the act of recognition. Recognition that it was we who did the dispossessing. We took the traditional lands and smashed the traditional way of life. We brought the disasters. The alcohol. We committed the murders. We took the children from their mothers. We practised discrimination and exclusion.

It was our ignorance and our prejudice. And our failure to imagine these things being done to us. With some noble exceptions, we failed to make the most basic human response and enter into their hearts and minds. We failed to ask - how would I feel if this were done to me?

As a consequence, we failed to see that what we were doing degraded all of us.

If we needed a reminder of this, we received it this year. The Report of the Royal Commission into Aboriginal Deaths in Custody showed with devastating clarity that the past lives on in inequality, racism and injustice in the prejudice and ignorance of non-Aboriginal Australians, and in the demoralisation and desperation, the fractured identity, of so many Aborigines and Torres Strait Islanders.

For all this, I do not believe that the Report should fill us with guilt. Down the years, there has been no shortage of guilt, but it has not produced the responses we need. Guilt is not a very constructive emotion.

I think what we need to do is open our hearts a bit.

All of us.

Perhaps when we recognise what we have in common we will see the things which must be done - the practical things.

There is something of this in the creation of the Council for Aboriginal Reconciliation. The council’s mission is to forge a new partnership built on justice and equity and an appreciation of the heritage of Australia’s indigenous people. In the abstract those terms are meaningles. We have to give meaning to ‘justice’ and ‘equity’ - and, as I have said several times this year, we will only give them meaning when we commit ourselves to achieving concrete results.

If we improve the living conditions in one town, they will improve in another. And another. If we raise the standard of health by 20 per cent one year, it will be raised more the next. if we open one door others will follow.

When we see improvement, when we see more dignity, more confidence, more happiness - we will know we are going to win. We need these practical building blocks of change.

The Mabo judgement should be seen as one of these. By doing away with the bizarre conceit that this continent had no owners prior to the settlement of Europeans, Mabo establishes a fundamental truth and lays the basis for justice. It will be much easier to work from that basis than has ever been the case in the past.

For this reason alone we should ignore the isolated outbreaks of hysteria and hostility of the past few months. Mabo is an historic decision - we can make it an historic turning point, the basis of a new relationship between indigenous and non-Aboriginal Australians.

The message should be that there is nothing to fear or to lose in the recognition of historical truth, or the extension of social justice, or the deepening of Australian social democracy to include indigenous Australians.

There is everything to gain.

Even the unhappy past speaks for this. Where Aboriginal Australians have been included in the life of Australia they have made remarkable contributions. Economic contributions, particularly in the pastoral and agricultural industry. They are there in the frontier and exploration history of Australia. They are there in the ways. In sport ot an extraordinary degree. In literature and art and music.

In all these things they have shaped our knowledge of this continent and of ourselves. They have shaped our identity. They are there in the Australian legend. We should never forget - they helped build this nation. And if we have a sense of justice, as well as common sense, we will forge a new partnership.

As I said, it might help us if we non-Aboriginal Australians imagined ourselves dispossessed of land we have lived on for 50 000 years - and then imagined ourselves told that it had never been ours.

Imagine if ours was the oldest culture in the world and we were told that it was worthless. Imagine if we had resisted this settlement, suffered and died in the defence of our land, and then were told in history books that we had given up without a fight. Imagine if non-Aboriginal Australians had served their country in peace and war and were then ignored in history books. Imagine if our feats on sporting fields had inspired admiration and patriotism and yet did nothing to diminish prejudice. Imagine if our spiritual life was denied and ridiculed.

Imagine if we had suffered the injustice and then were blamed for it.

It seems to me that if we can imagine the injustice then we can imagine its opposite. And we can have justice.

I say that for two reasons: I say it because I believe that the great things about Australian social democracy reflect a fundamental belief in justice. And I say it because in so many other areas we have proved our capacity over the years to go on extending the realism of participating, opportunity and care.

Just as Australian living in the relatively narrow and insular Australia of the 1960s imagined a culturally diverse, worldly and open Australia, and in a generation turned the idea into reality, so we can turn the goals of reconciliation into reality.

There are very good signs that the process has begun. The creation of the Reconciliation Council is evidence itself. The establishment of the ATSIC - the Aboriginal and Torres Strait Islander Commission - is also evidence. The Council is the product of imagination and goodwill. ATSIC emerges from the vision of indigenous self-determination and self-management. The vision has already become the reality of almost 800 elected Aboriginal Regional Councillors and Commissioners determining priorities and developing their own programs.

All over Australia, Aboriginal and Torres Strait Islander communities are taking charge of their own lives. And assistance with the problems which chronically beset them is at last being made available in ways developed by the communities themselves. If these things offer hope, so does the fact that this generation of Australians is better informed about Aboriginal culture and achievement, and about the injustice that has been done, than any generation before.

We are beginning to more generally appreciate the depth and the diversity of Aboriginal and Torres Strait Islander cultures. From their music and art and dance we are beginning to recognise how much richer our national life and identity will be for the participation of Aboriginals and Torres Strait Islanders. We are beginning to learn what the indigenous people have known for many thousands of years - how to live with our physical environment.

Ever so gradually we are learning how to see Australia through Aboriginal eyes, beginning to recognise the wisdom contained in their epic story.

I think we are beginning to see how much we owe the indigenous Australians and how much we have lost by living so apart.

I said we non-indigenous Australians should try to imagine the Aboriginal view.

It can’t be too hard. Someone imagined this event today, and it is now a marvellous reality and a great reason for hope.

There is one thing today we cannot imagine. We cannot imagine that the descendants of people whose genius and resilience maintained a culture here through 50 000 years or more, through cataclysmic changes to the climate and environment, and who then survived two centuries of dispossession and abuse, will be denied their place in the modern Australian nation.

We cannot imagine that.

We cannot imagine that we will fail.

And with the spirit that is here today i am confident that we won’t.

I am confident that we will succeed in this decade.

Thank you.

Prime Minister Kevin Rudd said ‘Sorry’ this morning

Here is the link to hear Prime Minister Kevin Rudd’s apology:

www.smh.com.au/multimedia/2008/national/australia-says-sorry/main.html