Is there a day on the calendar that draws as much debate as January 26? While a large proportion of Australians celebrate this as Australia Day, there is a growing number who refuse to celebrate what they refer to as ‘Invasion Day’. On January 26, 1788 the Union Jack was raised on our shores, and Aboriginal ownership of the land was usurped.
The call to change the date of Australia Day from January 26 has been growing louder each year, to one where all Australians could feel included. January 26 does not offer this to the First Australians. The obvious choice espoused by many is January 1, which celebrates our federation in 1901. But history reminds us that this is as equally insulting to the First Australians as January 26.
Let us look at that history and build a case why January 1 should not be considered.
This is not a short read, but I hope for those who have the time and patience to read through it will gain an appreciation of why January 1 should not be the day we celebrate Australia Day. (Please note, for this article I have drawn together much of two of my previously published articles: Federalism and why we have it on Cafe Whispers, and Aborigines: They’re gonna die out anyway here on The AIMN, however, here they are presented with a different intent).
Perhaps the most debated reason behind Federation was the (then) popular concept of a common policy on immigration. The colonists, being mainly Britannic Australians, wanted it kept that way. Australia’s geography – further from the colonist’s ‘home’ than almost any place on earth, and separated by only a narrow sea passage from the teeming millions of Asia – resulted in the development of a xenophobic, isolationist world view, in which psychological barriers were erected against near neighbours, and intervention in foreign affairs was only at the behest of Mother England.
Arguably, the cornerstone in the foundation of Australia is racism; and that Federation was the opportunity to maintain white superiority. (England was, at the time, anti-racial). In drafting the Constitution the intention was to grant the Commonwealth power over the limited rights of immigrants, and subsequently the first act of the new Parliament was the Immigration Restriction Act: better known as the White Australia Policy.
But what concern is this to the First Australians, and why should it be offensive to them to adopt January 1 as the date to celebrate Australia Day?
Colonial Australia was determined to maintain what it believed was its racial homogeneity. If the Indigenous peoples continued their perceived decline towards extinction (and other migrant races were excluded or expelled), a ‘pure race’ could logically result.
Even before colonisation, the construct of the Aborigine saw them positioned in the landscape as a savage: a subsequent depiction that evolved in the minds of European imagination. The English, especially, considered themselves well-credentialed. As the first Englishman to encounter Aborigines, William Dampier instilled in other Englishmen’s minds the preconceptions about these people when he wrote that they were “the miserablest people in the world.” And the image of the Aborigine was to leave no impression of excitement or significance on James Cook, a later visitor, merely accepting the Aborigines as Dampier had earlier reported. Cook had also brought with him images of Indigenous peoples as noble savages, largely the antithesis of Europeans. Cook was probably influenced by the writings of Rousseau, whose saw native peoples as unadulterated by the evils of civilisation. These idealistic views were modified after 1788, however these early explorers saw no, and reported no positive attributes among the Aboriginal people and believed in their own superiority. The land was declared terra nullius … and the various Aboriginal nations declared uncivilised.
Earlier constructs of Aboriginal people were no less flattering. Constructed by Europeans in their absence, Australia’s Aborigines were placed low in the order of humanity based on their perceived lack of intellect and active powers. These conceived attitudes were carried throughout colonial Australia and helped secure the fate of the Aborigines.
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The preconceptions had thus germinated by 26th January 1788 when the history of European-Aboriginal interactions began as the British flag was raised at Port Jackson. Accordingly, Governor Phillip and others brought their own preconceptions about Aborigines and also their intentions of their future. Based on these preconceptions they would be considered a part of Australia’s past.
Contemporary writers offer a picture suggesting that in January 1788 amicable relations between the Europeans and the Aborigines were established with comparative ease. They wrote liberally of pleasant interactions, confidently suggesting that the Aborigines would soon discover that the colonists were not their enemies, and noted that the Aborigines were treating the whites as their equals. However, as Aboriginal people had nothing the invader wanted but their land, attempts to maintain diplomatic relations with them were abandoned.
Nevertheless, Aborigines were to be treated as equals of British subjects – without actually being British subjects – in order to allow the Governor some semblance of control over actual British subjects.
Regarding the legal status of Aborigines in the early days of colonial settlement, official correspondence frequently drew a distinction between British subjects and the Aborigines, treating the two groups differently. However, as interaction between the groups increased, Aboriginal people came to be treated as if they were British subjects, albeit for some purposes.
At the outset of white settlement the British government claimed ownership of all land for the crown. London espoused the ethnocentric viewpoint that Aboriginal peoples who did not cultivate the land and who showed no signs of permanent homes were not accorded any legal rights to the lands. Instead, the Aboriginals were to be treated as coming under British dominion, subject theoretically to the same laws which applied to the European settlers. Just as the colonists were allowed to manage their own affairs, so the Aborigines were left to themselves to do as they like so long as they do not interfere with the colonists. If an effort was made by the government to benefit them by trying to induce them to adopt a civilised life, it is left entirely at their option whether they permitted themselves to come under the provisions made for their benefit or not.
However, as the colonies later became self-governing in the latter half of the nineteenth century and the influence of London declined, Aboriginal people were increasingly displaced, legally and physically, as a distinct people. This change was to be dramatic in the latter half of the nineteenth century when the distinctive differences could be explained, classified, and sanctioned.
The year 1859 saw the publication of a rather important book: Charles Darwin’s The Origins of Species. In his book Darwin suggested that species were not permanently fixed, that they were all undergoing change by natural selection. If a species did not adapt successfully, it was liable to become extinct. Only the favoured survived and prospered in the struggle for life.
Darwin’s theories also suited the social order. Even before The Origin of Species, the idea of ‘the survival of the fittest’, a phrase coined by Herbert Spencer, was being used to justify ruthless competition between individuals, classes, nations and races. Although The Origins of Species did not relate natural selection to humanity, it seemed to give a scientific – and therefore moral – sanction to repressive social relationships. For the remainder of the century, Social Darwinism, as this misapplication of Darwin’s ideas came to be called, was used to justify the oppression and exclusion of the Aborigines. Darwin’s ideas seemed to justify what happened when the British expanded their empire, populated new lands and dispossessed Indigenous peoples. Before Darwin had published The Origin of Species, the extinction of the Aborigines was being explained away as ‘the design of Providence’. Darwin’s theories gave such sentiments an aura of scientific legitimacy.
Following the publication of Darwin’s book the view of evolution was quickly applied to the study of racial groups. Herbert Spencer considered the development of society and human intellect in evolutionary terms and argued that the dominant races overrun the inferior races. Spencer’s premise that a general law of evolution could be formulated led him to apply the biologic scheme of evolution to human society. The doctrine of social structure and change, if the generalisations of his system were pertinent, must be the same as those of the universe at large. In applying evolution to human society, Spencer, and after him the Social Darwinists, was adding integrity to its origins. The survival of the fittest was a biological generalisation of the cruel colonial processes at work in late nineteenth century society. Spencer himself wrote that the whole effort of nature is to get rid of such, to clear the world of them, and make room for better. Nature is as insistent upon fitness of mental character as she is upon physical character.
Spencer, significantly, was more concerned with mental than physical evolution. This doctrine confirmed his evolutionary optimism. For if mental as well as physical characteristics could be inherited, the intellectual powers of the race would become cumulatively greater, and over several generations the ideal person would ultimately be developed.
Spencer’s theory of social selection was written out of his concern with population problems. In two articles that appeared in 1852, seven years before Darwin’s book was published, Spencer had set forth the view that the pressure of survival upon population must have a beneficent effect upon the human race. This pressure had been the immediate basis of progress from the earliest human times. By placing a premium upon skill, intelligence, self-control, and the power to adapt through technical innovation, it had stimulated human advancement and selected the best of each generation for survival.
Darwin precipitated the development of this new perspective on ‘race’. If the human race had evolved, it was perhaps natural to suppose that the human races might represent evolutionary stages. Social Darwinism was subsequently to become one of the leading strains in conservative thought and was used to defend racial conflict. Although Darwinism was not the primary source of the belligerent ideology and dogmatic racism of the late nineteenth century, it did become a new instrument in the hands of the colonial theorists of race and struggle.
Spencer’s theory had considerable influence in European social evolutionary thinking. Within a few years of the publications of Spencer’s work he was known to a considerable body of American readers and the following article from The Atlantic Monthly 1864 draws parallels to the ideologies of the colonial Australian and articulates the influence of his work:
Mr. Herbert Spencer is already a power in the world … He has already influenced the silent life of a few thinking men whose belief marks the point to which the civilisation of the age must struggle to rise … Mr. Spencer has already established principals which, however compelled for a time to compromise with prejudices and vested interests, will become the recognised basis of an improved society.
The doctrine of Social Darwinism had thus produced a set of ideas that were to be very engaging to the colonial society, and colonial Australia proved an attractive spawning ground for Social Darwinist ideas since it was an area of new Anglo-Saxon settlement where racial conflict needed to be explained away. Although Darwin only gained real acceptance in Australian scientific circles towards the end of the century, at a more popular level his ideas enjoyed a very wide currency. In the first place, they provided a comforting, seemingly scientific explanation for the actual destruction of Aboriginal society. Previously, Europeans had been convinced of the inferiority of the Aborigines, but that did not justify their extinction. Social Darwinism did.
In a period that witnessed Aborigines being hunted like animals, dying in their thousands through imported diseases, and reportedly murdered at the hands of punitive colonials, the emergence of a law which not only justified the extermination of Aborigines but argued that it was beneficial to the human race, was gratefully accepted and enthusiastically endorsed by many sectors of colonial society.
Popular literature of the nineteenth century depicted an image of the Australian Aborigine that reinforced these colonial ideals. We are to assume that the contemporary reader of the following extract from David Blair’s History of Australasia, when published in 1879, foreshadowed, perhaps demanded, the inevitable extinction:
As a race the aborigine is a savage in the strongest sense of that term. Alike cruel and treacherous, he loses no occasion of wreaking his vengeance on an enemy, and indulges in the most bloodthirsty propensities. The practice of cannibalism is general among the natives: for a long time this was doubted, but it has been proved, beyond the reach of question, and the practice often found accompanied by the most revolting ferocity – as the sacrifice of an infant by its own mother for the mere pleasure of eating its flesh.
It is arguable that evolution and survival of the fittest, per se, supported the colonial racist ideology of white dominance and the biological inferiority of the dominated (or displaced). The laws of evolution, it was confidently assumed, were not only pushing the Aboriginal race to the brink of extinction, but there was nothing that should, or could be done about it. Such demands, it was debatable, influenced by publications such as Blair’s as well as the dominant ideology, were being called for throughout the latter half of the nineteenth century. In colonial discussions about the Aborigines references to racial struggle and the survival of the fittest became commonplace from the 1860s onward.
A strong correlation can hence be seen between racist thoughts and the racialist practices that developed. A definite inner-relationship can be drawn between the structure of a contact situation and the ideas and the theories which evolve from, and in turn, serve to strengthen that structure. The violence and rapid population decline, especially focusing on their apparent trend towards extinction in Tasmania, confirmed the emergent ideology of Social Darwinism, proving the inevitable consequences of colonisations … Australians were told not to trouble themselves about the disappearance of the Aborigines.
This doctrine conveniently helped justify colonialism and the favourable tenet that Aborigines would eventually disappear under the impact of civilisation and hence supported the ideal of white dominance and the biological inferiority of the dominated. To support this convenient doctrine it became a task to provide evidence as to whether the Aborigine was inferior to the European. This was already known. It was instead to become a task of confirmation. The Australian Aborigine thus became the victim of an intellectual hiatus. During the latter half of the century, it was increasingly to the writing of natural science that Europeans subsequently turned to find the most credible and compelling support for their racist suppositions.
The data that lent themselves most readily were clearly those of biology and natural history. Extended to human affairs, the pervasive spirit of simplicity sought to reproduce for social relations the sort of simple order thought to be inherent in nature. Hence there was an application of categories of racial classification to human groups on the basis of natural characteristics. This racial ordering also implied a behavioural expectation and that perhaps the major assumption underlying classification was that identification of races in terms of their differentia is adequate to establish the laws of behaviour for their members.
Early applications of this theory were none-too-soon observed in the behaviour of the Aborigines. Behaviour, it was argued, that was driven by primitive instinct and without the habits of forethought or providence. For example, their instinctive mating habits and the eating of raw meats – to an ethnocentric observer – clearly represented diminished intellectual development. Even the absence of nets or fish-hooks in some coastal Tasmanian societies was taken as an indication that the local Aborigines had not yet evolved to the point were they needed one of the most basic of human foods. Hence terms such as ‘the childhood of humanity’ were liberally and needlessly applied and the evolutionary theory enforced.
At this time, and certainly based on observation, few Europeans in colonial Australia doubted that other races were inferior, but many felt the need to establish some scientific basis for their belief. The evolutionary notions of Aboriginal inferiority were then founded on scientific racism. The most conclusive evidence to support the Aborigines’ low level of intellectual development was thus obtained through scientific proof. Science found a way to satisfy the ideology that primitive intellect was confirmed through recognisable primitive characteristics. One such conclusion was derived through the study of craniology: the examination and measurement of crania.
The crania of the Aborigines supplied fertile ground for evidence of their primitiveness: long heads with a sharp, sloping brow; prominent ridges and heavy bone structure; and significantly, a smaller, lighter (and presumably less complex) brain than that of a European. These structural features were considered ape-like, to which other physical similarities were unduly drawn. Such conclusions served to support the view that the Australian Aborigines were a relic of the oldest type of humankind, or indeed, even living fossils.
The science of phrenology was credited with further advancing consistencies of primitiveness in that the astute European could now – through even more elaborate scientific reasoning – develop a model for character analysis also drawn from cranial properties. Popular in the Australian colonies in the nineteenth century, phrenology was a pseudo-science based on the twin assumptions that specific areas of the brain were responsible for particular moral and intellectual characteristics and that the shape of the skull reflected the inner structure of the brain.
Phrenologists professed to discover an individual’s mental faculties from identifiable peculiarities of skull formation. With racist suppositions the colonial scientists elaborated Aboriginal inferiority based on phrenological evidence. Their prominent bumps or ridges on the skull – as an example – were a signature of depravity or other abstract qualities; and the smallness of their brain (or internal capacity of the skull – as compared with an average European) was the cause of miserable manifestations of mind; and even the mere thickness of the skull alone was a sure indicator of low mental ability, moral character, benevolence and conscientiousness. The conclusion was drawn, that based on the evidence of phrenological interpretation, the Aborigines possessed only a few of the intellectual faculties so evident in white Australians.
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The colonisers therefore had no compunction in applying erroneous scientific theories as justification for extermination. Science had confirmed the inevitable: that the Aborigines as primitives faced extinction and every assessment of their situation, every evaluation of policy, took place in the shadow of that certainty.
The relationship between the colonisers and the Aborigines was fundamentally based on the social evolutionary theory. This theory justified European colonialism, summarising that destruction of the weak was the only way to assure success for the strong. Subsequently, government policy-making in Australia embraced these racial beliefs. These government policies took on a short-term palliative nature to ‘protect’ Aborigines by isolating them on state regulated reserves away from European contact and abuse in wait of their demise and by removing most of the rights they had enjoyed as citizens. The policies of Protection, Segregation (and Assimilation which was sanctioned in the twentieth century) reflected this ideology.
Protection was influenced by the theory that Aborigines were certain to die out as a result of the European contact. Subsequently, all that could be done for them was to protect them until this inevitable demise. However nature had not yet selected Aborigines for extinction – only the colonisers had – and the policy of protection underwent a subtle change to Segregation. Their differences are difficult to identify although their purposes are not: Aborigines were a dying race so they were protected from the wider community; the Aboriginal race had failed to die off, so they were segregated from the wider community.
Whilst the Aboriginal race had survived, government policies reflected the attitude that, nonetheless, by the twentieth century they had still failed to progress since European contact. Sentiment thus ruled that continued segregation of the Aborigines from the wider community would ensure white purity. Such practices would not only expedite the demise of the Aborigines, but would hasten the emergence of the Australian national.
The Australian type was believed to be a new product of the multiplying British stock, the race which, in the heyday of British imperialism and legitimated by the now immensely influential ideology of Social Darwinism, saw itself as superior to all other races and therefore possessing the duty and destiny to populate and civilise the rest of the world.
Interest subsequently increased in using evolution theory for justification of a strong state in Australia. It is this racialist concern with a distinctively Australian type that under-girded the White Australia Policy, which was sanctioned by the adoption of the Immigration Restriction Bill in 1901. The Imperialist and racist ideology drew on generations of conquest, slavery and exploitation, and on a whole language of black inferiority and white superiority, bolstered in the nineteenth century by the new sciences. This ideology proved useful and flexible in rationalising the bloody violence, dispossession and incarceration of Aboriginal people, necessary to clear the way for the white nation.
The Darwinist explanations of evolution asserted that given equal competition, the fittest societies would survive and the inferior would die out, and links the attempted and hastened destruction of Aboriginal societies based on this theory. The British, being industrious and capital driven, accepted themselves as superior to the improvident Aborigines and accepted that as racially doomed and undesirable were destined to die out, and provided encouragement to hurry on the inevitable result of colonial contact. Such acts, it could be argued, sidestepped issues of morality by assertions that such conflict was beyond the reach of normal moral or social concern, being driven by irresistible forces of species survival. Destruction of the weak was the only way to assure success for the strong.
And from that doctrine … Australia was born on January 1, 1901.
As January 26 will always be remembered as Invasion Day, perhaps January 1 can be remembered as Exclusion Day: the date the First Australians were officially excluded.
The First Australians were no longer considered Australians.
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