“One of the cheapest tricks of the lazy writer is to claim that their book uncovers a ''neglected'' or ''unknown'' secret history.” (Stanley, p. 1 2013); this statement alludes to one of the most predominant attitudes associated with aboriginal history and experience. That the history and the experience is exaggerated to such an extent, that it could not possibly be true. Australian history has been focused on preserving the historical narrative of equality and prosperity, which is juxtaposed by the enduring history of denial of Aboriginal people and their experiences since colonisation. That is not to say that the narrative of unity and equality is untrue, rather it is the preferred story. This essay will argue that the denial of Aboriginal experiences has continued due to an ingrained sense of national guilt and belief in a one-sided history. This essay will analyse certain contributing factors, such as the influence of a settler’s history, purposeful undermining of Aboriginal history, contemporary issues with racism and the power of conservative individuals. Following this analysis; the conclusion will show a deliberate denial of the experiences of aboriginal people, in favour of a narrative that demonstrates a sense of national patriotism and pride.
As reported by Ahmat (The Point 2017), history is written by the victors. When this concept is put into the context of Australian history, it can be substantiated by the focus on a colonial or settler perspective. The result of such narrow-minded focus is that it can lead to the biased attitudes first introduced in the introduction and seen in the work of Page & Petray (2016). During primary and secondary schooling, the focus remains on building a background of knowledge of world history and Australia’s place within it. This often means that the experience of Aboriginal people throughout history is played down and skimmed over. More often than not, it is topics such as the First Fleet, the Eureka Stockade, the Gold Rush and the story of the ANZACs, that tends to take the focus. This is especially noticeable at a primary level. In reference to the Australian Curriculum for History (2010), from years seven through nine, there is a shift away from nationalistic history in favour of world history. Learning about Aboriginal history and experience is an elective available for the teacher to choose among others. A problem is then created as those teaching in the area either do not have the right resources at their disposal to teach Aboriginal history or feel that they are not qualified to teach it. As a result, the experiences and traumas that Aboriginal and Torres Strait Islander peoples faced through time remain as but a footnote in history books.
That is not to say that the problem cannot be overcome, more so that the issue is placing more work on the shoulders of teachers that are already buried under a heavy workload. Going back to the Australia Curriculum for History (2010), the syllabus outline provides resources for which teachers to utilise when teaching electives. The issue is that the majority of sources (deemed verifiable in the Western Knowledge Systems) on historical experience of Aboriginal and Torres Strait Islander people are written in a colonial perspective, for example diary entries from early settlers. While there are other sources such as oral stories passed down from the victims’ families, they are not deemed as reliable as recorded sources. The result is that there is a focus on the events that took place rather than the experiences of those who were a part of that history. If those in the position to educate others on the history of Australia, they must be provided with the proper means to educate in the area of Aboriginal Studies and history. Without it, overcoming the denial of the experiences of Aboriginal people is not possible and further issues begin to develop; a problem that can be seen in the works of Page & Petray (2016). The denial then becomes prolonged; such as what can be seen in CrossMediaOwnership (2009) and their video covering The Australian War Memorial. It discusses the issue of the recognition of the Frontier Wars within the institution and gives a demonstration of how one side of history is favoured over another. However, while the two opposing sides continues to debate whether it show be recognised or not; there is little resolution for Aboriginal people.
In relation to the concepts discussed previously, there has been an occurrence that seems to be a deliberate undermining of Aboriginal history and the evidence of experiences. One of the first resources that comes to mind is the non-fiction novel written by Keith Windschuttle, ‘The Fabrication of Aboriginal History: Volume One’ (2002). Windschuttle compares the research of numerous other historians and anthropologists over time (such as Henry Reynolds to name one among many) on the topic of Aboriginal history, and the contention between what he dubbed certain ‘thesis’ (Windschuttle, p. 4 2002). He debated the political agenda behind such topics, among these being the topic of colonisation, the Frontier Wars and Genocide. Another thing he called into question was the use of oral accounts in support of such topics. That is not to say that his novel was of no use in providing historical evidence, rather it seemed as though it skimmed over or played down a vast quantity of events. In doing so, it leaves little room for doubt about whether his writing had its own political agenda. Boyce (2006) voices a similar view in his review of Fabrication and the counter argument to the novel, ‘Whitewash: on Keith Windschuttle's fabrication of Aboriginal history’ by Robert Manne. He stated; “Fabrication's broader cultural and political impact however remained profound.” (Boyce 2006). He continued, agreeing with Manne that “Fabrication was 'singing a song many people wanted to hear'.” (Boyce 2006 (Manne 2003)).
This last comment alone is enough to point out the deliberate emasculation and denial of Aboriginal experiences in history. It suggests that there remains a vast majority of Australians that what to believe in the mainstream Australian History. A history that is favoured and retold be the media and conservative parties. That somehow, by putting Aboriginal experiences in the open, we are then implying their guilt. This has never been the case, of course; it is this kind of thinking that undermines the principles of reconciliation and the Apology given in 2008 by Rudd (Full transcript of PM's speech 2008). However, Jones & McGloin make a point in their own work. “A lot of people are really afraid to engage with Indigenous issues because they [are] just scared, they [don’t] know how to actually engage with that… It’s so much easier for people to switch off.” (pp.528 2016). It is more a case of wanting to enlighten the rest of Australia of the history and experiences that Aboriginal peoples have had to, and continue to, endure. Though, overturning decades of unawareness is difficult, as Stanley (2013) goes on to say; “The problem is that ignoring it is largely what many Australians have been doing for the past 40 years.” (pp. 2 2013). The solution may be found in introducing sources that provide information where those gaps have formed. Giving Australians the evidence that they need to see that there has been a denial of Aboriginal experiences throughout history.
However, the need to provide evidence to non-believers and staunch conservatives on the issue of Aboriginal experiences has its own problems. One of which being the issue of racism, which has evolved in today’s contemporary society. Attwood (2011) discusses this issue in his work, and relates this evolution to the rising “atmosphere of right-wing and populist resistance…” (p. 163 2011). As a result, there has been a created environment where suspicion of any narratives that does not fit with the mainstream is encouraged (Attwood 2011). Such an environment also has the potential to breed ignorance. Evidence of this can be seen in most outlets if one is paying attention. Burton-Bradley (2018) reported on protests instigated by Sunrise, after offensive comments were made by an all-white panel on the adoption of Aboriginal children and the policy of the Stolen Generation. There is a particular point made in his work where one of the panellist’s is discussed, as they state themselves as “a commentator who “never shies away from saying what others are too scared to say” (Burton-Bradley, p.1 2018). This kind of behaviour and belief is not uncommon in toady’s society, where racist and ignorant attitudes are disguised as being outspoken; this has been going on for some time. In The myth of Aboriginal stories being myths (2018), Jacinta Koolmatrie discusses archaeologists from the sixties who were studying rock art from her country in the Flinders’ Ranges for evidence of mega fauna co-existing with Aboriginal people. Koolmatrie discussed how, even though it took quite a number of years for the results of their findings to be reached, that what they discovered had been known among her people for thousands of years. Yet, despite this, there is little to no recognition of her people by these archaeologists.
Both these examples show what Attwood (2011) discusses in his work. That there has been a created environment that has seen racism evolve and have an acceptable place in everyday experiences. As a matter of fact, it has existed that way unchallenged for quite some time, as Dunn & Forrest state in their work (2006). These men discuss in their work how widespread experiences of racism were (p. 168). The events covered by Burton-Bradley (2018) and Koolmatrie (2018) should not come as a surprise. Due to past government policy and social attitudes, there has been a notion that Aboriginal experiences were for their own benefit; as Dunn (2001) covers in her work. As a result; the work of Hunter (2001), where she exposes the historical denial of experience, is often dismissed by individuals possessing these attitudes. These assimilationist attitudes, as Dunn puts it, have been some of the most prominent attitudes among prejudicial minorities and have seen the persistence of the denial of Aboriginal experiences. Yet, as Attwood states in his work (2011), to question individuals on this issue would mean being met with outrage and disbelief. After all, the accusation of being a racist tends to hang heavily over a person.
From colonisation right through until the nineteen-seventies, the Australian identity was rooted in mostly conservative values. This has been demonstrated throughout the essay, with works from Dunn & Forrest (2006), Hunter (2001) and Attwood (2011), and previous arguments made. It is Dunn & Forrest (2006) that point out that this did not change until the nineteen seventies. Until this period in time, conservative parties or individuals maintained the status quo in the social, political and historical spheres. Consequently, the experiences of Aboriginal people were supressed and kept hidden. As Royer states “a small but influential group of people notoriously opposed to indigenous rights has managed to spread alarm among Australians, building on feelings of fear and injustice or on white nationalism.” (p. 34 2014); the reasons for this suppression or denial was simply opposition to Indigenous rights. This opposition is, therefore, based upon conservative values. The refusal to give a formal public apology to Aboriginal and Torres Strait Islander people for past policies by ex-Prime Minister John Howard, for example, was based upon the view that to do so suggested a sense of national shame (McMillian & Rigney 2018). There was also discussion among the progressive circles that the fear of being called to pay compensation was another factor of this refusal. The Liberal government under Howard, was well known as a conservative point in Australia’s political history.
The Howard Government was not the end of conservative influences in the denial of Aboriginal experience. There are still minorities today, as discusses by Royer (2014) that still attempt to proliferate this denial of Aboriginal people. Latimore (2019) discussed the event of Kerri-Anne Kennerley being called a racist during the running of Studio 10. Studio 10, much like the event of Sunrise discussed in paragraph five, demonstrated not only its ignorance to Aboriginal experiences but also the influence that conservative powers had in the media. The only way to combat these kinds of events is to have a balance presentation of both conservative and progressive view; such as what is seen in Q & A (2009). There is also still a very strong presence of conservative in government, evidenced by the presence of political micro parties such as the United Australia Party and Pauline Hanson’s One Nation Party. Their presence in government has seen certain attitudes become much more prominent, and the continuation of certain stereotypes (Calderwood 2016). This example that is being set by today’s conservative powers, that the continuation of denial of Aboriginal experience is no only something that is deemed morally acceptable but necessary for a unified Australian; is a very dangerous concept indeed. As Attwood (2011) mentions in his work, there has been a rise in certain political perspectives that would be detrimental in providing an environment in which the experiences of Aboriginal people can be brought into the open. Governments setting the example as to what is acceptable both ethically and morally is one of the most important factors in creating a unified nation. However, when this is hindered by conservative powers that persist in the ideal of maintaining the status quo rather than moving with the changing attitudes of their nation, there is little hope of a unified country. Furthermore, putting stock into prejudicial views, stereotypes and believing that hiding certain parts of history will bring people together is laughable. Especially when it comes at the expense of Aboriginal people.
“…racism goes far beyond indifference or contempt: it pervades every institution, service or life process, thus making Aboriginal people experience prejudice and discrimination on a daily basis.” (Royer, p. 34 2014).
Throughout this essay, evidence has been provided as to the reasons why Australian history has been focused on preserving the historical narrative of equality and prosperity. The opposing story and history of the denial of Aboriginal people and their experiences since colonisation is a hard one to hear. In order to avoid the conflict and the associated negative emotions, there has been a recounting of only one wide of history. The denial of Aboriginal experiences has continued due to an ingrained sense of national guilt, which suggests a sense of immaturity. This essay has discussed and analysed the certain contributing factors; the influence of a settler’s history, purposeful undermining of Aboriginal history, contemporary issues with racism and the power of conservative individuals. The conclusion reached is that a deliberate denial of the experiences of aboriginal people, in favour of a narrative that demonstrates a sense of national patriotism and pride. However, as discussed throughout the essay, there remains avenues through which this can be amended.
Reference List
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