Changing policies Following the end of World War II, new immigration policies saw the number of migrants to Australia increase dramatically. The increased number of migrants meant a greater tolerance towards different races. However, the migrants, along with Aboriginal peoples, were still expected to assimilate into white Australian society. Activity 7 Colour in the circle that best answers the questions. 1 Migrants and Indigenous Australians were expected to: a say they were Australian b act like other Australians c remain separate from Australian society. Check your response by going to the suggested answers section. Policies of assimilation The Native Welfare Conference of 1951 formally agreed to a policy of assimilation. The Federal Minister for Territories explained to Parliament that assimilation meant, all persons of Aboriginal blood or mixed blood in Australia will live like white Australians do (Paul Hasluck, 1951). The actual policy stated that all Aboriginal peoples shall attain the same manner of living as other Australians, enjoying the same rights and privileges, accepting the same responsibilities, observing the same customs and being influenced by the same beliefs, hopes and loyalties as other Australians (1951). Part 2 Aboriginal Peoples 21
The purpose of assimilation was for Aboriginal peoples to reject their Aboriginal culture and heritage. They were expected to adopt white Australian customs and beliefs. Indigenous Australians were then able to obtain some rights and freedoms that they had been denied in the past in exchange for living like white Australians do. This policy, which saw no value in retaining Aboriginal languages and traditions, assumed white European culture was superior to Indigenous culture. Using cartoons in history Political cartoons make a point about a particular issue. The cartoon may be in response to public opinion about a topic or it may reflect the publication, editor or cartoonist s point of view about an issue. The following cartoon is expressing an opinion of the policy of Aboriginal assimilation introduced in 1951. Source: The Sun, Melbourne, 1975. 22 Changing Rights and Freedoms
Activity 8 Colour in the circle that best answers the questions based on the assimilation cartoon. 1 The cartoonist is making a point about: a Aboriginal ceremonies b European ceremonies c Aboriginal assimilation in Australia d migrants in Australia. 2 Cartoons are valuable to historians because they provide: a facts about an issue at the time b a point of view about an issue c entertainment d evidence of what most people believed in at the time. Check your responses by going to the suggested answers section. International criticism You may have learnt about the United Nations Organisation (UN). It was set up in 1945 to help keep peace between countries. It also had strong policies on such matters as education and the economy, as well as the social and cultural progress of nations. As part of its work in encouraging social progress in countries, the UN released the Universal Declaration of Human Rights in December 1948. During the 1950s, there was increased international criticism of Australia s treatment of its Indigenous population. It was noted that the Australian Government s treatment of the Aboriginal peoples was in breach of a number of those human rights, including rights of citizenship taken for granted by the white population. Part 2 Aboriginal Peoples 23
The Albert Namatjira story Pressure also came from within Australia as Australians realised the racist nature of assimilation. In particular, the Albert Namatjira story angered many. His story was a classic case of someone caught between two cultures. Have you ever heard of Albert Namatjira? The following source may help. It is one of Namatjira s paintings, used on an Australian stamp in 1993. Source: Website of the Australian National Botanical Gardens (accessed June 2005) The famous painter, Albert Namatjira, was born in the Northern Territory in 1902. He spent his childhood on a mission. After his talent as a painter was spotted by two Melbourne artists, Namatjira held a successful art exhibition in Melbourne in 1938. He went on to exhibit in other Australian cities, always applauded for his watercolour landscapes. In 1954, when Namatjira was presented to Queen Elizabeth II, members of the royal family bought some of his paintings. This brought him even greater fame and popularity. 24 Changing Rights and Freedoms
Read the following source. It is an extract from a biography of Albert Namatjira. Success brought money and Albert planned to use it to secure a future for his family. He wanted to lease a cattle station but as an Aborigine he wasn't allowed. Next he tried to build a house in Alice Springs. Once again the law prevented him, just because he was Aboriginal. It was a strange situation. Here was a man, heralded [applauded] as a top artist, treated like a celebrity and yet not even allowed to own land. He was definitely the beginning of a recognition of Aboriginal people by white Australia, (said) Charles Perkins. Public outrage at Albert's predicament pushed the government to grant him and his wife full citizenship in 1957. This meant they could vote, enter a hotel and build a house anywhere they chose. It took ten years for the government to grant similar rights to the rest of the Aboriginal population. As a citizen Albert could now also buy alcohol. Source: Website of the Australian Broadcasting Corporation (accessed June 2005) Although Albert and his wife were awarded citizenship rights, their children along with all other Aboriginal peoples in the Northern Territory, regardless of their age, were considered government wards. As well as being denied voting rights, wards were also prohibited from moving freely around the state, they couldn t marry freely and were forbidden to enter a hotel or buy and/or consume alcohol. In 1958, Namatjira was arrested for supplying alcohol to fellow Aboriginal people. Although they were adults, and if white would have been free to consume the alcohol, it was a criminal offence to allow Aboriginal people to have alcohol. Namatjira was found guilty of supplying alcohol to wards of the government and sentenced to serve time in gaol. He said at the time, Why don t they just shoot us and save all this trouble if we can t be allowed to live like men? (Namatjira) Because of his fame and popularity as an artist Namatjira s case received a lot of media attention. After appealing his original sentence of six months, Namatjira was sentenced to three months. The government allowed Namatjira to serve his sentence on an Aboriginal settlement rather than in Alice Springs gaol. Part 2 Aboriginal Peoples 25
The conviction of Albert Namatjira broke his spirit. He died only months after being released from the settlement. His case became a symbol for the Aboriginal rights movement. The following photograph shows a portrait of Albert Namatjira. It is on a placard carried during a protest rally in May 1959. Source: Attwood B and Markus A, The struggle for Aboriginal rights, Allen & Unwin, Sydney,1999. copyright: Len Fox, 1959 Integration Aboriginal protest groups continued to reject assimilation. They argued that integration was more suitable as it would allow Aboriginal peoples to choose the extent to which they wished to join European society while still keeping their own culture and beliefs. 26 Changing Rights and Freedoms
Read the following extract on integration, one of the aims of the Australian Aborigines League. The second objective of the A.A.L. reads: To work towards the complete integration of people of Aboriginal descent with the Australian community with full recognition of the contribution they are able to make. The term integration is used in preference to assimilation on the grounds that it implies the ability of the small group to retain its identity while living within and in harmony with the national community. Assimilation which means to be made like implies the total absorption of the lesser into the larger community. For the Aborigines, racial genocide. For integration to take place Aboriginal groups must have the opportunity to establish themselves wherever practicable as socially and economically independent and self-reliant people. On the other hand where individuals and families desire to be totally identified with the white community, they too should be assisted to this end... Source: Smoke signals, October 1959 cited in Attwood B and Markus A, The struggle for Aboriginal rights, Allen & Unwin, Sydney, 1999, p. 178. Activity 9 Answer the following questions based on the Smoke Signals extract. 1 Which policy, according to the AAL, means racial genocide? 2 What two things does the AAL say is needed for integration to occur? Check your responses by going to the suggested answers section. Part 2 Aboriginal Peoples 27
Pressure led to small changes being made to the assimilation policy at the 1961 Native Welfare Conference. However, generally it was expected that Aboriginal peoples would try to live like white Australians. In 1964, the South Australian Aboriginal Affairs Board said it would move away from the policy of assimilation. Instead, they were going to follow a more integrated approach to Aboriginal affairs. Read the following source. It is an extract from the Annual Report of the South Australian Aboriginal Affairs Board, 1964. Assimilation itself has some indications that are not particularly clear and have aroused disquiet especially at the thought that the Aborigines might lose their cultural identity as people, and become simply members of the community, distinguished only by their colour. The alternative is integration which suggests that the Aborigines might join the white community on equal terms yet retain the right to maintain both their physical and cultural identity so far as the latter does not conflict with the law of the land. Thus, they would enjoy the same rights as are freely enjoyed by a number of religious and ethnic minorities in Australia and would have the opportunity of observing many valuable aspects of their ancient culture. The Board interprets assimilation with a heavy bias towards integration. Source: South Australian Aboriginal Affairs Board Annual Report, 1964, cited in McConnochie K, Hollinsworth D and Pettman J, Race and Racism in Australia, Social Science Press, Sydney, 1988, p 119. Activity 10 Tick which of the following are reasons outlined by the South Australian Board for a move towards integration. 1 The definition of assimilation is not clear. 2 There has been some concern that Aboriginal peoples might lose their cultural identity. 3 They don t want Aboriginal peoples to become members of the community. 4 Aboriginal peoples need to be distinguished by their colour. 5 Aboriginal, religious and ethnic groups could all enjoy the same rights. 28 Changing Rights and Freedoms
Check your responses by going to the suggested answers section. In 1965, further changes were made to the interpretation of assimilation when the governments met at the Aboriginal Welfare Conference. The new interpretation was the policy of assimilation seeks that all persons of Aboriginal descent will choose to attain a similar manner and standard of living to that of other Australians and live as members of a single Australian community. (1965). Notice how the interpretation changed to allow Indigenous Australians the ability to choose to live like white Australians rather than being forced to. This was the beginning of integration as a policy. Integration allowed Aboriginal peoples to keep their culture while still participating in Australian society. It was an improvement on assimilation for Indigenous Australians and migrants. However, many believe it was assimilation in disguise, as it was expected future generations would assimilate into white society, dropping their beliefs and customs. Self-determination When the Labor government came to power in 1972, it set up the first federal ministry of Aboriginal Affairs, signalling the importance placed by the Whitlam government on Indigenous affairs. A policy of self-determination was introduced, moving away from the assimilation and integration policies of the past. Read the following source. It is an extract from a speech made by the Aboriginal Affairs Minister. Our aim is, quite simply, both to remove the disadvantages generally faced by Aboriginal Australians in the fields of housing, health, education, job training and employment opportunities, and to make it possible for Aboriginal communities and individuals to develop as they wish within the overall Australian society. In all these fields the importance of Aboriginal involvement and identity is paramount [most important]. Source: Sanders W, From Self-determination to self-management', cited in Gardiner-Garden J, Social Policy Group, From Dispossession to Reconciliation, 29 June 1999 at http://www.aph.gov.au/library/pubs/rp/1998-99/99rp27.htm#major (accessed September 2005) Part 2 Aboriginal Peoples 29
The policy of self-determination was almost the complete opposite of the earlier policy of paternalism. Self-determination allows Aboriginal peoples to make their own decisions concerning political status, economic and social issues such as housing, health, education and culture through Indigenous committees or groups. The Fraser Government dropped the term self-determination when it came to power in 1975. Instead, the new Coalition Government used the term, self-management, to explain their Indigenous policies. That is different to self-determination, as it allows for non-indigenous people to help Aboriginal communities. The Howard Government is following a similar policy. Go to the exercises section and complete Exercises 2.7 to 2.9 as directed by your teacher. 30 Changing Rights and Freedoms