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Nita Flack

female 86 year old from L Range.

Mom worked at Anita Downes station, she was an organization and rode horses.

White dad Robert - named after him by the opductors

stepdad George Ni that mom married.

at 6 years old, her and her cousin got taken away but were seperated on the way bc she was sick.

she was brougth taken by ship to Perth 1000kms away from her home.

stayed at sister Kate's home for 1 year, then moved to Moola Bulla station.

they had to wake up early to do chores.

They didnt get anything like the others that got nice things.

Boys and Girls was seperated and wasnt allowed to talk to eachother.

her mother used to visit her.

when she finished school she started working at Downs station, without payment.

then she started teaching kids

then she went to Rome to get married, bc they werent allowed travelling otherwise. she had kids and grandchildren.

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Jane Buts:

She was born at Gogo Station in 1932

Her tribe is the Ghanaian tribe

Her father was a policeman (Steve Talley), and her mother was full blood Aboriginal (Agni Sharp)

She had a happy childhood before she was taken

Jane was about 6-years old, or probably five, she doesn’t know – when she was taken in 1938

She was playing at Gole when the government took her. She couldn´t run. Then she looked in the car there was sitting  two little boys.

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Johnny Ross - Rose, Freya, Andrea og Luna

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Johnny Ross - Rose, Freya, Andrea og Luna

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White dad, Aboriginal mom.

born in a town called Halls

taken to Mulah Bullah

his mom got trown like a bag of potatos by the authorityes..

he was very small

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Harald, Noah, Odai, Ludvig, Mads og Simon

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Harald, Noah, Odai, Ludvig, Mads og Simon

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1. Why were Aboriginal children removed?
The government wanted to forcefully assimilate mixed-race Aboriginal children into white society, believing Aboriginal culture was inferior.

2. How long did it continue?
From the late 1800s to the 1970s, with most removals between 1910 and 1970.

It continued from the early 1970s and fully brought to the public

3. When did the public learn about it?
It became widely known in the 1990s, especially after the 1997 Bringing Them Home report.

4. How many children were taken?
Around 10% to 33% of Aboriginal children — tens of thousands.

Thousands of children were taken by the government

5. Where were they sent and how were they treated?
They were sent to missions, institutions, or white foster homes. Many were abused, neglected, and cut off from their culture.

6. What are the effects today?
Ongoing trauma, loss of culture, mental health issues, and distrust in government still affect many Aboriginal people today.

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Why were Aboriginal children taken from their families?
Authorities believed it was "for their own good." The policy aimed to "breed out" Aboriginality by removing children of mixed descent (half or quarter caste) and assimilating them into white society. It was not truly about helping the children, but about erasing their culture.

2. For how long did this practice continue?
The practice began in the early 1900s and continued until the early 1970s.

3. How and when were these removals brought to public attention?
They were widely brought to public attention after the release of the Bringing Them Home report in 1997.

4. How many Aboriginal children were taken away?
Thousands of Aboriginal children were either forcibly removed or their families were tricked into giving them up.

5. Where was the vast majority of the children sent to, and how were they treated?
Most children were sent to missions, orphanages, or children's homes, where they were often poorly treated, and suffered from identity crises and emotional trauma.

6. What are the consequences for many Aboriginal people today?
Many Aboriginal people who were taken still suffer today. Some have become alcoholics, drug addicts, or prisoners, and many live with the psychological effects of losing their identity, family, and culture.

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In your groups:

Choose one the people presented in the website:

In your box tell her/his:

name, gender, age, family backgound and life story

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The 'Stolen Generations' Testimonies' project is an initiative to record on film the personal testimonies of Australia's Stolen Generations Survivors and share them online. The Stolen Generations' Testimonies Foundation hopes the online museum will become a national treasure and a unique and sacred keeping place for Stolen Generations' Survivors' Testimonies. By allowing Australians to listen to the Survivors' stories with open hearts and without judgement, the foundation hopes more people will be engaged in the healing process.
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In 2009 more than thirty Stolen Generations' Survivors shared their stories, their memories and themselves in the first round of interviews for the 'Stolen Generations' Testimonies Foundation'. These are their testimonies. Thank you to those Survivors for their generosity of spirit in sharing their testimonies with us.
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"There's nothing more powerful than the personal story. For people to understand, we have to open ourselves up. It's hard to tell our personal stories but we are doing this to educate people. For us to heal as a country these are the stories we need to share. They're sad stories but they're important stories. For me as a Stolen Generations' Survivor, I know you don't get over things. You sometimes don't fully recover. What you do is you adjust and you build your life around the scars and that's what you have to do in order to survive. And many of us have survived. Whatever this resilience is, whatever this stuff is that keeps us going, it is the strength of the Aboriginal spirit that keeps us alive. For those people who do feel challenged about the 'Stolen Generations', we ask you to listen to just one of these testimonies to see if you still feel the same. That's all we ask" - Debra Hocking

​Please click on the images to view the video testimonies.
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The Stolen Generations Testimonies Project was initiated by filmmaker Melanie Hogan ( www.melaniehogan.com) soon after the release of her acclaimed documentary film Kanyini ( www.kanyini.com), featuring Stolen Generation Survivor Uncle Bob Randall.

One of the key aims and objectives when making Kanyini was to encourage more Australians to walk in the shoes of their Indigenous brothers and sisters. To go deeper. To begin to learn, to respect, to understand, and to start a friendship with Indigenous Australians; a friendship that has been missing for so long.

One key element in the film KANYINI was the importance of Aboriginal people to connect to family, in order to feel whole. The policies that created the Stolen Generations of Australia cut very deeply, the chord between many Aboriginal children and their parents. Uncle Bob Randall and Melanie Hogan therefore felt it was incredibly important to create a platform so that survivors of the Stolen Generations could share with Australians their loss and their resilience, so that we could all heal together. Thus the Stolen Generations Testimonies project was born.

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The 'Stolen Generations' Testimonies' project is an initiative to record on film the personal testimonies of Australia's Stolen Generations Survivors and share them online.