Surviving, Existing, Embracing – How Would You Cope In An Australian Desert?

(Warning: Indigenous Australians are advised that some of the links from this blog include images or names of people now deceased.)

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NAIDOC Week 2018 

Under the theme – Because of her, we can! – NAIDOC Week 2018 will be held nationally from Sunday 8 July and continue through to Sunday 15 July.

… Aboriginal and Torres Strait Islander women have played – and continue to play – active and significant roles at the community, local, state and national levels… As leaders, trailblazers, politicians, activists and social change advocates, Aboriginal and Torres Strait Islander women fought and continue to fight, for justice, equal rights, our rights to country, for law and justice, access to education, employment and to maintain and celebrate our culture, language, music and art…

They are our mothers, our elders, our grandmothers, our aunties, our sisters and our daughters… often been invisible, unsung or diminished… For at least 65,000 years, Aboriginal and Torres Strait Islander women have carried our dreaming stories, songlines, languages and knowledge … and enriched us as the oldest continuing culture on the planet…

Two Sisters – Ngarta And Jukuna

A True Story – Perhaps the first Autobiography written in an Aboriginal language…

In an ideal world, this book would be in school and community libraries and generate important conversations about culture, language, family relationships, and Australia’s history.

A firsthand account it provides a rare primary source of knowledge and insight into the lives of two amazing and courageous women.

We are all enriched by listening or reading with an open mind when people share their authentic, lived experience from the heart, in their own language.  Especially, when the stories are remarkably different from our own as this story.

The sisters couldn’t read or write their language Walmajarri until it was documented and translated into English by Eirlys Richards, one of the co-authors who collaborated with this book.

Eirleys and Pat Lowe, the other non-Aboriginal author are to be congratulated for recognising the importance of recording the stories, helping translate Ngarta and Jukuna’s words, encouraging the telling and persisting towards publication.

The road to publishing would not have been easy. I’ve spent most of my writing life trying to publish stories by everyday Australians in anthologies for the Mordialloc Writers’ Group and classes in community houses and appreciate the hoops to jump through to achieve a joyful result – especially with what is referred to now as ‘traditional publishing.’

This edition of Two Sisters, by the Magabala Books Aboriginal Corporation 2016 and was first published by Fremantle Arts Centre Press 2004 but can be bought from www.magabala.com Email: shop@magabala.com

The book is easy to read and approximately 120 pages and packs a punch.

I guarantee it will remain in your memory! For me, even the timescale is mind-boggling. Ngarta and Jukuna came out of the desert and first had contact with white people in 1961 – the year before I arrived in Australia to live in Melbourne, one of the most developed cities in the world.

United Aborigines Mission from air 1977
An aerial view of the outback Mission 1977 giving an idea of distance

The book includes helpful sections such as pages 83-103 where the story is in Walmajarri. Another singular experience – I’ve not read a book before with the story printed in English as well as an Aboriginal language.

Also included is a Glossary of Walmajarri words and their meaning plus an excellent pronunciation guide. ( Throughout the text some of the Walmajarri words used have no definitive English equivalent because of the 23 different sounds of Walmajarri some are not found in English.)

A potted history of the backgrounds of the authors and how they met also included with helpful historical markers and notes about Aboriginal culture and several maps and photographs.

‘People who lived in the Great Sandy Desert led a distinctive way of life with their own beliefs and customs. In telling their stories, Jukuna and Ngarta took such aspects of their experience for granted, seldom seeing the need to explain what to them was obvious. Because Ngarta’s story is written in the third person, it has been possible to interweave additional information helpful to readers who don’t know the desert or its people…

For most readers there will remain a number of questions arising from both stories, not all of which can be answered with certainty… we have often had to accept that some things are unknowable…’

Pat Lowe

Eirlys moved to Fitzroy Crossing in 1967 to translate The Bible but also establish literacy and reading groups. When Jukuna and her husband Pijaji settled nearby they learnt to read and write their own language for the first time.

By 1980 Jukuna was a fluent reader, one of a small number of people who could read and write the language… her skill in writing did not develop as quickly as her reading did, probably because there was little reason for her to write.’

However, when Jukuna and Eirlys met up in the 1990s Jukuna said,

‘I have written a story about myself, will you read it?’

Eirlys ‘read an account of a young woman leaving her family in the desert to walk with her husband to the unknown country of the white people. I wondered if this might be the first autobiography written by a Walmajarri person in her language.

Two Sisters is about life in a remote area of Australia few will visit, let alone live in. Most of us are not desert or bush dwellers and if we do go there it will be with the support of guides and tourist organisations, or with the knowledge and expertise of technology.

Reading the day to day accounts of hunting animals and gathering and harvesting of plants, the walking from waterhole to waterhole, the hours of digging involved and the setting and packing up of camps is engrossing and exhausting when you imagine the miles, the terrain, the heat, the cold – and the fear!

Underlying the journey of the sisters and the last of the Walmajarri left in the desert is the story of murder and lawlessness by the criminal Manyjilyjarra brothers.

These men were from a family of outlaws, men who lived apart from other people and defied the law, who preyed on their fellows, killing without reason, abducting women and discarding them. Other men feared them, and for a long time they got away with their crimes…

… news of yet another killing reached the scattered bands. No one had the power to control the killers or bring them to puishment. They moved, uninvited into country that was not their own, and eventually they went to Walmajarri country…

This was a time of great change amongst the peoples of the desert. Most of their number had already left the sandhills. Some had chosen to migrate north or west to join relatives on the cattle and sheep stations that had been established in the more generously watered country of their neighbours. Others had been rounded up by white people and brought into settlements….

Desert society had so disintegrated that its normal laws and sanctions could no longer be enforced, and these men were able to intrude with impunity into other people’s country and to prey on the few remaining unprotected inhabitants.

Prologue, two Sisters

Ngarta Jinny Bent and Jukuna Mona Chuguna belong to the Walmajarri/Juwaliny language group. They were children when this mayhem and dislocation happened and the story of fleeing the criminals, meeting up with them and others who suffered and the gradual move north to settlements is covered in their stories.

Ngarta stayed behind with her grandmother to be one of the last to leave country.

‘In the whole of the Great Sandy desert, only a handful of widely scattered groups of people still lived in their accustomed way. Everyone else had gone. In Ngarta’s country there remained just one small band of eight souls: Ngarta, her mother and grandmother, her young brother, Pijaji’s two sisters and his second mother and grandmother…

With so few people to feed… They did not need to travel far with each season to find new stocks of food. Besides they were waiting for their relatives to come back and pick them up…’

page 31

Jilji-a sandhill
Jilji – a sandhill

The little group lived like this happily enough for a couple of years. They didn’t see anyone else in all that time and, but for the knowledge that their relatives were living on a cattle station far to the north, they might have been the last people in the world. Life went on in its age-old pattern: food gathering and hunting, drawing water, making or improvising tools, cooking, camping, firing the country, telling stories around the fire. Everything was the same, yet nothing was the same now that they were on their own.

page 34

waterholes
Searching for water depended on knowledge of where to dig and what jilas held the most or easiest water available

Enter the lawless brothers who killed her brother and beloved grandmother and speared her mother. Ngarta’s story becomes particularly harrowing when you consider she was just a child. She lived in terror and eventually fled surviving on her own for ‘a year or more’… time measured differently by her people.

So I went away on my own, in the afternoon. I went west. I took only a kana for hunting and a firestick. I walked on the grass all the way, till I got to Jarirri.’

Instead of walking on the sand, Ngarta stepped from one tuft of spinifex to another in order to leave no footprints.

She almost reached safety, within sight of Cherrabun hills but ‘… her resolve failed. For reasons she is no longer sure about, she gave up the idea of pushing on to Christmas Creek.’

‘I don’t know why I went back. maybe I was thinking about my country. Maybe I was frightened for kartiya.’ (white people)

Mining company's seismic lines in desert
Mining company’s seismic lines in the desert

…  their country stretches almost as far as the Fitzroy River to the north, but the family of these two sisters came from much further south, from the Great Sandy Desert proper, so that when the first Walmajarri people, the northern groups, were going to work on cattle stations, the southern groups were unaffected… even the bands most distant from one another were linked by marriage and consanguinity… upheavals caused by the settlers of the cattle and sheep stations filtered back along the attenuated communication lines to… the remotest parts of the desert…

Robert Menzies of whom they knew nothing, was Prime Minister when Jukuna and later Ngarta emerged from the Great Sandy Desert… much later… they first heard the word “Australia” and learned that they were not only Walmajarri, but also Australians.

Pat Lowe, contributing author in the introduction to Two Sisters

Ngarta grandmother's grinding stone 1997
Returning to country Ngarta discovered her grandmother’s grinding stone

When Jukuna tells her story she also fills in gaps about Ngarta’s and describes when they were reunited:

‘I’ll tell you about something good that happened. Pijaji and I thought our family, who we’d left in the desert, were no longer alive. So, we pushed the memory of them from our minds, and worked on the station without thinking about them very much, you can imagine my shock when my sister and sister-in-law arrived at Christmas Creek Station. When I heard the news I was overjoyed and we went over to see them and cry with them.’

I know the feeling of joy as a migrant returning to my birth country and meeting kinfolk and friends after many years of separation but there have been letters, phone calls and messages via others.

No such contact for the sisters.

That unembellished paragraph of Jukuna’s about being reunited with family thought dead and hearing their horrific tale of survival such understated stoicism!

Bridging The Cultural Divide

In a chapter titled The World of The Two Sisters, Pat Lowe contributes some helpful information to help non-Aboriginal readers understand the sisters’ stories – especially in the context of the time and reminding us of how isolated the desert dwellers were.

Books like Two Sisters show the differences in culture but also similarities in the development of humankind, the resilience of communities, the dispelling of fears and misconceptions, and adaptations necessary, the contrast between past, present and future.

Both women became artists as well as writers with their paintings exhibited in Australia and overseas. (Ngarta died in 2002)

  • Desert people did not keep track of ages in years, but as stages in life. Children described as newborn, crawling, toddling but as they got older their maturity judged on ability to hunt and the size or agility of animals caught – from small lizards to goannas and pythons, cats to foxes and dingoes. ‘The first time Ngarta killed a cat or a fox was a landmark event.’
  • A girl considered ready for marriage when her body showed signs of physical maturation – menstruation, breast development, pubic hair. Perhaps betrothed since birth to an older man she didn’t cohabit until mature enough and went to live in her husband’s camp. Her husband not allowed to have sexual relations until ‘the right time’ and such restrictions commonly observed. (Unless of course, like the marauding brothers Ngarta encountered men took women and girls and often killed them after rape.) Although Ngarta never talked about it later, she is said to have been taken as a wife by one of the men.’
  • Polygamy was normal practice, maintained by an early marriage of girls and later marriage of men. The presence of other wives, by and large, ensured the protection of the younger girls. It also contributed to complex kinship relationships and in the story, it can become quite complicated when the sisters talk of mothers and fathers and sisters and brothers so don’t read certain tracts when you’re tired! This complex extended kinship and blood relationships, of course, is why the practice of removing children from their family and country is not only outrageous and indecent on humanitarian grounds but a dangerous practice because families lost trace of bloodlines, eligibility for marriage, and ensuring appropriate behaviours and obligations observed. Aborigines will suffer the consequences of  The Stolen Generation for a long time and we must never let that shameful period be forgotten or repeated – no matter what justifications authorities use.
  • A boy’s physical development determined his readiness for going through stages of law and his rank among men and marriageability.
  • Desert people tell stories that may span years. They are not fixated with definitive time the way Europeans are and knowing the age of the sisters at particular times in the story is guesswork.
  • Widows or other grieving females hit themselves on the head with stones until they bled, there is confronting descriptions of this and wailing, tearing of clothes, painting bodies in clay – visible and visceral signs of grief shared by other cultures.
  • Desert dwellers believe in supernatural beings and spirits – some benign others dangerous. They live in hollows and waterholes can enter children and animals, can be helpful to explain good weather or destructive seasons and anything new or unusual like windmills and fences built by settlers and the various types of cattle introduced. They are not the only people to believe in the supernatural or gods that can’t be seen. Men cried when they discovered water in the tank below a windmill having never seen the structure before and always working hard digging for water, they believed evil spirits were at work.
  • Expert hunters and gatherers but living in a sometimes unforgiving environment a great part of the desert dwellers day is spent searching for and cooking food. Most of us would be in awe at their tracking and hunting capabilities and lack of waste – the wisdom of the First People to help us protect and sustain the environment should be a given. But when they first engaged with white people there were many shocks. ‘At Julia Yard, the two men found a drum of tar, used for applying to spayed cows to heal their wounds. They had never seen tar before and thinking it was some kind of food, like honey, they swallowed some of it. It burnt their throats and later they vomited.’
  • Desert and other Aboriginal people drop from their vocabulary the names of recently deceased people. They are disturbed to hear the name or be reminded of someone who is gone. The closer the relationship, the longer the taboo on the use of a name and other similar words in general vocabulary.  “Instead, people usually address and speak of one another by relationship terms, a practice that causes much tearing of hair amongst non-indigenous people trying to follow narratives and identify the actors.”

newspaper article

Epilogue – What About Justice?

The Chapter, Epilogue, became personal in a ‘six-degrees of separation’ way.

A small group of desert dwellers who had never lived under or obeyed ‘white man’s’ law appearing at a remote cattle station and killing stock was news in 1961 but because of language barriers and intense fear and distrust it was some time before teenager Ngarta’s story was listened to – and apparently ignored by authorities.

The two murderers were remanded on cattle killing charges, later reduced to ‘having been in possession of beef suspected of having been stolen,’ and fined fifty pounds or fifty days in prison.

The court case and charges absurd – how would they know about kartiya (white) law and possession or have money for fines!

Tragic too, the public outcry ‘at the perceived unfairness of the sentences’ that followed, which led to the men being soon released and having ‘a happy reunion’ with their group.

The government received written protests from such bodies as the Union of Australian Women, the Joint Railway Unions Committee, the Amalgamated Engineering Union and the Federated Miscellaneous Workers’ Union.

I’m a member of the UAW and worked for the Miscos in the 1980s.  I know these organisations considered themselves progressive and on the side of social justice.

They were at the forefront of many struggles for Aboriginal rights but I wonder if they were able to hear the real story from those desert dwellers in 1961, including the treatment of the sisters, would they still have demanded the men’s release?

The allegations that some of the children had been stolen were never followed up, or the brutal and cruel treatment Ngarta and Jukuna suffered – well not by katiya – but interestingly karma or ‘blackfella way’ seems to have worked! (Read the book…)

Two Sisters and its various chapters with perspectives, reflections and new knowledge, a fascinating read of survival, adaptation and growth. An apt book to study because the focus of this year’s NAIDOC theme is – honouring women’s contribution

BECAUSE OF HER , WE CAN!

 

A Memorable Christmas

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The most thoughtful Christmas gift I ever received was unexpected and saved Christmas 2001 from disaster.

It was a scorching December with El Nino doing its worst. I worried about husband, John’s deteriorating health and determined to make Christmas as cheerful as possible. In the dry hot weather, he struggled to breathe as worsening asbestosis and an inoperable lung cancer sapped his strength.

We had sold the car because even with the help of portable oxygen bottles John now found breathing an effort. He had no energy to drive and I couldn’t. I was fortunate that many friends offered transport if I thought it necessary and I was never short of volunteers to take us to doctor and hospital appointments.

We lived within walking distance of the railway station and town centre so life without a car manageable. The girls walked to local schools – Anne to Year 9 at Mordialloc College and Mary Jane in her last year at Mordialloc Primary School.

A girlfriend who drove a six-seater van offered to pick up a Christmas tree I had on order from the local supermarket. For years, I bought a Christmas tree from a charity but lack of volunteers killed that service. In 2001, Safeway supermarket advertised real Christmas trees for the first time. What serendipity, I thought.

It was the last day of term; a week before Christmas, and the girls were excited about coming home early to decorate the tree. Christmas tree decorating, a much-loved family ritual. Anticipation put an extra bounce in their step as they left for school in the morning.

Christmas lifted our home from ordinary to spectacular with a few boxes of decorations and that extra special smell of pine spread throughout the house.

In the early days of migrating to Australia, my brothers used to cut a branch from a huge pine tree in the backyard. Latterly, my mother bought an artificial tree because she said it was less messy, but for me the smell of pine wafting through the house is Christmas and reminds me of many happy years growing up at Croydon.

xmas tree 2015.jpg

 

Imagine my horror when instead of collecting a tree on arrival at the supermarket, I was offered a refund by a young manager with an apologetic smile.

‘Sorry Mrs Neil someone forgot to water the trees over the weekend and they’re dried and shrivelled.’
‘All of them?’
‘Yep. Dead, I’m afraid. The weather’s been so hot.’
‘Are you getting replacements?’
‘No, sorry, we won’t be buying any more – it’s too late.’
‘What…what am I going to tell my children?’
His embarrassed ‘I’m sorry…’ trailed off as I burst into tears.

My girlfriend, Lesley led me to her van as the young manager turned various shades of red, no doubt wishing the floor would open up and he could disappear. Or maybe that was my wishful thinking!

I wept on John’s shoulder when I got home. The worry of his deteriorating health and our changing circumstances, added to my grief. We both knew the tears were not just about the Christmas tree.

‘It’s not the end of the world – or Christmas.’ John comforted, ‘come on, love, we’ll work something out.’

We resolved I would take the girls shopping the next day. Regardless of cost the best artificial Christmas tree found would be bought – although with Christmas Day so close this could be an impossible dream.

I returned to Main Street and checked the local shops, but drew a blank. I met the girls from school to tell them of the disaster at Safeway. Their stoicism humbling as they tried to cheer me up. They even expressed concern for whoever had let the trees die, worrying that they may have lost their job.

I felt less charitable and suggested there should be consequences for the blunder. As is often the case, our children surprise us and my girls’ reaction to what I’d deemed a tragedy made me feel ashamed of myself.

As we neared home, Anne and Mary Jane dawdled behind me, hiding their disappointment with downcast eyes and silence until they heard my noisy intake of breath.

I couldn’t believe it. A 6ft Christmas tree took up most of the front veranda. The fragrance of a thousand pine needles scented the air. The girls whooped at the surprise.

‘What a storyteller mummy and we believed you.’
‘What a tricker you are.’

They weren’t listening to my denials as I read the scrawled note stuck between the branches. ‘Have a great time decorating this – Merry Christmas, love Lesley.’

Already inside, the girls were yelling at John to come and see the tree. They laughed and giggled, believing I had planned ‘the best surprise’.

I rang to thank Lesley. She confessed to driving for two hours before at last finding a tree for sale in a distant suburb. ‘I know John is very ill and making this Christmas special is important for all of you.’

Lesley’s thoughtfulness certainly gave us a Christmas to remember. Her generosity allowed us to create wonderful memories as we shared the ritual dressing of the Christmas tree.

The first decoration added was a crystal and gold pineapple – a gift from another dear friend who lives in Myrtle Beach, South Carolina. Jean gave me the pineapple ornament so that every Christmas I’d remember our friendship, which dates back to being toddlers in Scotland. Jean’s family our neighbours in Braeside, Greenock.

I often recall my childhood in Scotland and the excitement of making decorations at Christmas for the tree. In the 50s and 60s, ordinary folk had no spare cash for tinsel, coloured balls and all the various Christmassy ornaments available nowadays. Most people made their own.

Mum showed us how to fold the washed silver tops from the milk bottles. We threaded them into clusters for ‘bells’. We traced and cut out stars and other seasonal shapes from cardboard and covered them with the smoothed silver paper from inside cigarette packets. The coloured wrappers of chocolates (especially Quality Street) were also saved and used. Crepe paper of various colours cut into strips made excellent streamers.

Each year as the Christmas tree is decorated memories of childhood Christmases surface, but now it’s my daughters exclaiming over their homemade efforts! ‘What do you keep these for, Mum?’

One day, when they have their own homes they’ll understand the value of  treasured memories and no doubt recall happy times around the kitchen table making the decorations.

Today, I remember Lesley’s  gift that long ago Christmas. It will always remain special because John died several months later in September 2002.

2001 was the last Christmas the four of us shared and thanks to a dear friend we had a magnificent tree.

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