October 5.

Artwork by Glenn Loughrey

Two aspects of religion

Biblical theology, racism, servitude and the ‘curse of Ham’.

[Another] clergyman who showed interest in the Aborigines was the Methodist, Samuel Leigh. Although often called a 'missionary' he was never appointed as such. Through Leigh's efforts, the first person specifically appointed as a missionary to Aborigines, the Rev'd William Walker of the Wesleyan Missionary Society [WMS], arrived from England in 1821.[1] He was, on his arrival, only twenty-one years old and said to be of exceptional intelligence, of lively personality and an outstanding preacher. [2] He married Elizabeth Hassall in 1823.

Walker stated at the outset the theological stance that was to be the essential view of many missionaries. Aborigines were descendants of Ham and under a curse.* They were 'the progeny of him who was cursed to be a servant of servants to his brethren', but they were also 'about to stretch out their hands unto God'. [3]

For several years Walker moved around the Sydney region talking to Aborigines and regularly visiting the Native institution, but came to the conclusion that he should establish a permanent mission where Aborigines would settle:

The more I see of the disposition and habits of the New Hollander, the more rigidly am I confirmed in the opinion that a great length of time must elapse before any extensive good will be effected... [4]

1. For a detailed treatment of the early missions in NSW, see the careful and insightful study by Jean Woolmington, Early Christian Missions to the Australian Aborigines – A Study in Failure, PhD, University of New England, 1979.

2. Colwell, 1904: 72; Holdsworth, 1921   (III): 149.

3. W. Walker to R. Watson, 5 October 1821, BT, Box 51, ML.

4. W. Walker to General Secretaries, WMS, BT, Box 53, ML.

Acknowledgment: John Harris, One Blood, pp. 47, 81 n.104, n.105, n.106, n.107.

* On racist interpretation of “Ham’s curse” note John Harris, One Blood, pp. 29-30, 47, 134. The phrase was still cited by conservative Australian Christians in the 1960s to defend Apartheid in South Africa. — RB. Note also Harris, p.658.                  

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Cruel oppression of Aboriginal labour as lugger crews.

Cape York had been occupied in the period 1870-90 by the extension of a telegraph line, by the formation of pastoral leases along this line and by the Palmer River gold rush. Sandalwood, pearling and trepang industries had commenced whaling the coast, and hundreds of luggers used Aboriginal labour. The Torres Strait Islanders had come under alien influence even earlier. Trepang fishing is known to have occurred here as early as 1846; and the first pearl-shell station commenced on Warrier Island in 1868. The Torres Strait also saw the first corrective response by a Christian organisation. The London Missionary Society (LMS), having converted many residents of Pacific islands, moved into the Torres Strait in 1871. Evidently one reason for the people of the Strait to convert to Christianity was that under LMS authority islanders found protection from cruel and acquisitive lugger crews. [1] ...The pearling industry, based on Thursday Island, did not welcome the Cape York missions. As rival sources of food, shelter and other desired goods, missions made it harder for luggers to recruit Aboriginal labour. [2]

1. Jeremy Beckett 'The Torres Strait Islanders and the pearling industry: a case of internal colonialism', Aboriginal History 1 (1) 1977, 40.

2. William Edwards, Moravian Aboriginal Missions in Australia 1850-1919, Adelaide: Uniting Church Historical Society (SA) 1999, 23, and Nicholas Hey, A Brief history of the Presbyterian Church's Mission Enterprise among the Australian Aborigines, Sydney: New Press 1931, 11-12.

Acknowledgment: John Rowse, Indigenous and Other Australians Since 1901, pp. 31-32, 474 n.16, n.18.