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Brisbane played host to the 1988 world expo and hosted it in the Southbank and West End area. This is a very interesting notion as the state, by hosting the expo, was dissociative with its indigenous population at the time while attempting to show that it was a new world city while suppressing the vocal of its most important local population. In response to this members of the indigenous community and indigenous rights activists held many major protests, such as the art shown above and protests in Musgrave park and Southbank, over the course of the expo in an attempt to have their voice heard by the world.

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West end has often been the site of indigenous prosecution and marginalisation coming in many forms. The Boggo Road Gaol was a jail for indigenous men and women throughout the 20th century, and is an example of marginalisation and control over understanding and acceptance. This is evident through the art and "graffiti" left by the incarcerated at the time, showing them trying to give voice to their way of life and the issues they are under going

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Prior to European settlement in Brisbane in 1825, the Turrbal people, according to Tom Petrie (of the founding family of modem-day Brisbane), occupied the area of land extending far inland to the Gold Creek or Moggill, as far north as North Pine, and south to the Logan River ... Of all the blackfellows who were boys when he was a boy there is only one survivor; most of them died off prematurely through drink introduced by the white men (Constance Petrie, Tom Petrie's Reminiscences of early Queensland 1904, pp. 4-5). It is this story of near-extinction of the Turrbal people, the original inhabitants of the Brisbane area, that has enticed some neighbouring tribal groups (such as the so-called "Jagera", Quandamooka, Gubbi Gubbi, Wakka Wakka and others) at the beginning of the 1900s to attempt to falsely claim Brisbane as their ancestral homelands. As the forthcoming book titled The Surviving Turrbal written by Turrbal Songwoman Maroochy Barambah and Principal Adviser Ade Kukoyi reveals, the Turrbal people "are not all dead and gone". They are alive and well, and their compelling story goes back to the heroic and inspiring survival of Maroochy Barambah's great, great, great grandmother named Kulkarawa. EARLIEST ACCOUNTS OF MODERN-DAY BRISBANE Pioneering explorer, John Oxley, in 1824, noted a large assemblage of Turrbal people along the present-day site of the Wesley hospital, the Regatta hotel and Coronation Drive on account of water being present there. In 1823, the three castaways (Pamphlett, Parsons and Finnegan) had a rather tense encounter with some of the Turrbal people in the vicinity of the present-day central business district. The shipwrecked timber-getters had earlier set out from Sydney in a sailing boat bound for the Illawarra district to cut cedar but were been blown off course. The earliest historical records suggest that Brisbane was well inhabited by the Turrbal people. In fact, this dense inhabitation was one of the many reasons, which attracted the early settlers to 'Meeaan-jin' (Turrbal name for Brisbane) following their initial abortive settlement at Humpybong (Redcliffe) in 1824. The various pathways (Aboriginal tracks) that had existed since the Dreamtime were later to form the basis of road infrastructures around Brisbane today. Examples of these include Waterworks Road and the Old Northern Road. Waterworks Road for example was built on a Turrbal pathway that led Mount Coot-tha - a place of the honey-bee Dreaming. The Old Northern Road was the pathway that led to triennial Bunya feast in Wakka Wakka country. Toowong had a ceremony ring upon which a pub (The Regatta Hotel) is believed to be standing today. FUTURE PROSPECTS As we begin a new millennium, the task ahead of the surviving Turrbal people is one of cultural revitalisation, says Turrbal Law-woman & Songwoman Maroochy Barambah. Part of that process is the publication of a Turrbal history book The Surviving Turrbal which the Turrbal people hopes will form an integral part of history and social science studies in schools all over their ancestral homelands. Maroochy says that it is very important that Queenslanders know and understand their true history. This is not an era for blaming or finger pointing. A SNAPSHOT OF TURRBAL HISTORY IN BRISBANE

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Prior to European settlement in Brisbane in 1825, the Turrbal people, according to Tom Petrie (of the founding family of modem-day Brisbane), occupied the area of land extending far inland to the Gold Creek or Moggill, as far north as North Pine, and south to the Logan River ...

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It is fair to say that, prior to the handing down of this decision in 1992, customary law was seen as only relevant in Aboriginal communities in the outback and remote areas. In many respects, the registration of the Turrbal native title claim over Brisbane in 1999 - Australia's third largest city, has debunked the myth that customary law only existed in the outback and remote communities.

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In a nutshell, West End remains till this day an important meeting place for Aboriginal Australians. The Aboriginal community are active in all areas of life, from art to politics. Every year in Musgrave park, the National Aboriginal Islander Day of Celebrations (NAIDOC) is held. Also on the 26th of May, the National Sorry day is held to remember the pain and suffering of Aboriginal Australians. Because of Indigenous activism, the council did not rename Boundary St. They also chose to officially change the name of Cranbrook Place. This shows the active Indigenous voices who push for the government to own up to their dark history and continue to help the Aboriginal people heal and have a sense of belonging in Queensland. The effort of  Aboriginal activism can be seen through all these initiatives and movements.

Despite a history of brutal colonialism and by ongoing unfair treatment by the government, they're still active producing arts and surviving. The gather together and help each other endlessly. Yes they are still thriving, but at the same time they are not getting weaker. They are getting stronger within their small number of people.

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Lord Mayor Graham Quirk will consider changing the names of Brisbane's Boundary streets, but only if such a change is embraced by the city's indigenous community.

At least one prominent Aboriginal activist, Sam Watson, has rejected the push, saying Boundary Street in both West End and Spring Hill served as a constant reminder of the horrific treatment of the area's original inhabitants.
The inner-city Boundary streets, on either side of the Brisbane River, were so named due to a racist policy that separated European arrivals from the local Jagera and Turrbal populations.

Earlier this month, street signs at West End were changed to "Boundless Street" and, since then,an online petition has been set up to call for such a name change to be made official.

Petitioner Michael Colenso said the names were "outdated" and held Brisbane back from "meaningful progression as a city and peoples committed to truthful and respectful harmony".

Cr Quirk said he understood the sentiment, given the shocking treatment Murris suffered at the hands of early European settlers, and would open a dialogue with local elders about a possible change.

"It's a part of our history that there's not too much pride about, but it is a part of our history nonetheless and a reminder of the prejudices that did used to exist and the limitations of freedom that did used to exist for Aboriginal people in our past," he said.

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Musgrave Park becomes a site for protest on an international stage: the Stolenwealth Games and Genocidal20

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Musgrave Park becomes a site for protest on an international stage: the Stolenwealth Games and Genocidal20

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The Brisbane Blacks is an Aboriginal magazine whose mission statement is:
"awakening the Black CONSCIENCE, raising Black AWARENESS & articulating the Black RESISTENCE. Our philosophy is Aboriginal Nationalism".

Issue 6 ......

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ISSUE 6 of Brisbane Blacks magazine - awakening the Black CONSCIENCE, raising Black AWARENESS and articulating the Black RESISTANCE.

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Public ceremonies are held annually at Orleigh Park in West End to commemorate Sorry Day, a time to acknowledge, remember and being the healing process from the ongoing trauma of the Stolen Generations on Indigenous individuals, families, and communities.

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On 7 February 1997 Brisbane City Council, churches and local Aboriginal and Torres Strait Islander communities began a series of events entitled Kul-gun Da 'Lo-bol' pa - The Journey Home, to recognise the Stolen Generation.

Indigenous Elders led a procession to City Hall where they were formally welcomed by the Lord Mayor. Cultural and historical ceremonies were conducted to mark the start of a healing process and a commemorative plaque was placed near City Hall.
National Sorry Day
In 1998, commemorative Sorry Day plaques were installed by Council in Brisbane parks as a mark of respect, apology and remembrance for the Stolen Generations. Public ceremonies are held each year around 26 May (National Sorry Day).
Sorry
An estimated 100,000 Aboriginal and Torres Strait Islander children were forcibly taken from their families and raised in homes or adopted or fostered out by European families.

On 13 February 2008, the then Prime Minister of Australia made an official apology to the Stolen Generations on behalf of the Australian Government. The apology has been an important step in the healing process for the Stolen Generations.
Commemorative sites are located at:
Orleigh Park, West End

Pandanus Point, Wynnum Foreshore

Teralba Park, Everton Park

Kalinga Park, Nundah

Sherwood Arboretum, Sherwood

King George Square, Brisbane CBD

Orleigh Park, West End

In 1900, Cranbrook became the home for Aboriginal girls and young women who had been forcibly removed from their families and communities under the Aboriginal Protection and Restriction of the Sale of Opium Act, 1897. Many Aboriginal girls and young women were taken from their families and put to work as servants. In 1906, the home was closed after an inquiry into conditions there.

https://www.brisbane.qld.gov.au/.../aboriginal-t.../journey-home

My images of our gathering in West End honour the stories of the young girls and their families as well as so many the First Nations peoples whose relatives we now know as the Stolen Generation.

Please tag, comment and continue to tell the story

#sorryday2017 #NRW2017 #Stolengeneration #linkupqld

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The Journey Home - Sorry Day 2017 - Westender - West End 4101

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On 7 February 1997 Brisbane City Council, churches and local Aboriginal and Torres Strait Islander communities began a series of events entitled Kul-gun Da 'Lo-bol' pa - The Journey Home, to recognise the Stolen Generation. Indigenous Elders led a procession to City Hall where they were formally welcomed by the Lord Mayor.

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Acknowledging, remembering and healing from history

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Acknowledging, remembering and healing from history

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In 1885, a hostel was built on what is now known as Hill End Terrace in West End. Between 1899 and 1906, the hostel, named Cranbrook House, was used to house forcibly removed young Aboriginal girls who became domestic slaves to wealthy white families as part of the Stolen Generation.

This site has been officially recognised as a Sorry Site by former Lord Mayor Jim Soorley, and had been referred to by the Aboriginal community as Cranbrook Place for years. It has now been formally named Cranbrook Place to acknowledge the horrific past of removal of Indigenous children from their families.

This is another reminder of how the effects of colonialism are still ongoing and ought to be acknowledged in line with the Indigenous communities' wishes, however to everyone's shame, within wider Queensland and Australia, this is usually not the norm.

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The Sorry Site at Hill End Terrace, West End has been formally named Cranbrook Place with the installation of a plaque on a quarry stone.

The name is in memorial to Cranbrook House which was built in 1885 as a private residence. It was later purchased by the State Government to become a hostel for aboriginal girls from 1899 to 1906, when it was closed due to public outcry. The girls were employed as domestics for wealthy white families.

The front stairs of Cranbrook House can still be seen on the site heading down the slope toward the roof of the rowing club.

This section of Orleigh Park was recognised as a Sorry Site by former Lord Mayor Jim Soorley and a plaque, seat and flagpoles were erected on the site. Since that time, the Aboriginal organisation has held a memorial breakfast for the stolen generation on this land in May each year.

The aboriginal community have been referring to this place as Cranbrook Place at these events.

It is a fitting name to record the significance of this land for aboriginal people.

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Local Aboriginal History Remembered - Westender - West End 4101

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The Sorry Site at Hill End Terrace, West End has been formally named Cranbrook Place with the installation of a plaque on a quarry stone. The name is in memorial to Cranbrook House which was built in 1885 as a private residence. It was later purchased by the State Government to become a hostel for ...

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Contemporary Indigenous voices: art exhibitions celebrating Indigenous women and contesting colonial imaginings of them

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Contemporary Indigenous voices: art exhibitions celebrating Indigenous women and contesting colonial imaginings of them

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Kuril dhagun Artist in Residence Boneta-Marie Mabo's work "Black Velvet" was showcased at State Library of Queensland in 2016. It features four oil painting portraits of Aboriginal, Torres Strait Islander and South Sea Islander women, as well as five life-sized sculptures of women emerging from black velvet.

Boneta-Marie wanted to "create a series of works to celebrate our identities and create a positive representation of us that isn’t often seen in mainstream art" after discovering historical portraits of Indigenous women in which they were referred to with racist, sexist and derogatory terms like 'black velvet'.

According to Boneta-Marie, “the sculptures celebrate the black woman’s body and the black velvet material used is a visual representation of the labels forced upon us that are not our identity".

This shows how Indigenous voices - especially those of women - continue to remain active and strong within the community through a diversity of medium, and continue to contest colonial imaginings of Indigenous peoples.

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A new exhibition at State Library of Queensland will celebrate identity and image through larger than life portraits of Aboriginal and Torres Strait Islander women.

On Friday, Minister for Innovation, Science and the Digital Economy Leeanne Enoch launched Black Velvet: your label, a solo exhibition by inaugural kuril dhagun Artist in Residence Boneta-Marie Mabo.

Black Velvet features four oil painting portraits of Aboriginal, Torres Strait Islander and South Sea Islander women, alongside five striking life-sized sculptures of women emerging from black velvet, a metaphor for Indigenous women escaping the labels placed on them.

Rather than reclaiming or endorsing the derogatory term 'black velvet', Boneta-Marie aims to build awareness, and calls for acknowledgement, hope and change. Minister Enoch said the exhibition drew attention to ongoing contemporary issues for Indigenous women in Queensland and across Australia.

"Through her artwork, Boneta-Marie honours the self-representation of Aboriginal and Torres Strait Islander women, giving them a voice that was historically denied," Ms Enoch said.

The new body of works showcased in Black Velvet were developed after Boneta-Marie's 2015 residency in kuril dhagun, where the artist worked within the theme, 'unsettled'.

State Librarian Sonia Cooper said Boneta-Marie's work demonstrated the immense potential of the Artist in Residence program. "SLQ is proud to be able to offer this level of support to Aboriginal and Torres Strait Islander artists and to work with them in this way," she said.

"This program is an opportunity for Indigenous artists throughout Queensland to use their individual and cultural knowledge to shed new light on SLQ's collections," Mrs Cooper said.

Through her research into the library's original materials and collections, Boneta-Marie discovered historical portraits of Indigenous women, referred to with derogatory terms such as 'black velvet' in place of names.

Boneta-Marie said that after seeing countless unnamed women, often in imposed domestic duty roles, it brought home the fact these Aboriginal and Torres Strait Islander women weren't valued as part of Australian society.

"This led me to create a series of works to celebrate our identities and create a positive representation of us that isn't often seen in mainstream art," Boneta-Marie said.

"The sculptures celebrate the black woman's body and the black velvet material used is a visual representation of the labels forced upon us that are not our identity."

Black Velvet: your label is a free exhibition that will be on display in kuril dhagun at State Library of Queensland until 29 May 2016.

For more information visit slq.qld.gov.au/whats-on.

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New exhibition celebrates indigenous women - Westender - West End 4101

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A new exhibition at State Library of Queensland will celebrate identity and image through larger than life portraits of Aboriginal and Torres Strait Islander women. On Friday, Minister for Innovation, Science and the Digital Economy Leeanne Enoch launched Black Velvet: your label, a solo exhibition by inaugural kuril dhagun Artist in Residence Boneta-Marie Mabo.

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Indigenous band, Mop and the Dropouts, plays in Musgrave Park in protest of the Commonwealth Games 

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Indigenous band, Mop and the Dropouts, plays in Musgrave Park in protest of the Commonwealth Games 

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(Play from 7:15)

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Brisbane Blacks: The Story of Mop and the Dropouts

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Brisbane 1982: The Commonwealth Games were on. A land eights movement was taking place, and a little known band from Cherbourg was about to make history. Despite what Dennis 'Mop' Conlon knew when writing the song Brisbane Blacks, he could not have anticipated it would go on to become an anthem and define a period in time.

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Interview with veteran Murri activist, Sam Watson, on Musgrave Park as a gathering place for cultural business

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Interview with veteran Murri activist, Sam Watson, on Musgrave Park as a gathering place for cultural business

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(play from 9:32)

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Sam Watson is a veteran Murri activist who's worn many hats, including author, film-maker, playwright and member of the National Stolen Generations Alliance.

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Indigenous Peoples sense of belonging and identity within Australia 

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Indigenous Peoples sense of belonging and identity within Australia 

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The issue of belonging and identity is a complex one for Indigenous Peoples living within Australia, which also applies to West End, renowned for holding strong links to Aboriginal heritage.

Moreton Robinson (2017) discusses how non Indigenous Peoples are able to enjoy a sense of belonging, home and place through the dispossession of the original owners of the land. As a result, this makes us question what this means in terms of Indigenous peoples belonging and ownership, if their rights were and still are extremely jeopardised.

Historically, it was through the Dreaming that Indigenous Peoples derived their sense of belonging, as in ancestral beginnings belonging was attached to the creation of land and life, which would inform the present and future. Since colonialism, Indigenous Peoples did not have the freedom to maintain their own sense of belonging, as this is governed by white Australians. Moreton Robinson (2017) discusses this, by reporting that these people were denied their original property rights under the new international law and rights as a British citizen. As these people were viewed outside of the law, it quickly meant they were excluded in society, as well as claims to land. Indigenous people only attained citizenship in the late 1960s and continue to be the most socio-economically impoverished group in Australian society today (ibid).

Since Indigenous peoples historically were seen as 2nd class citizens in terms of belonging and ownership of land, this makes us question how sense of belonging is achievable today. Today, Indigenous Peoples achieve this by claiming certain neighbourhoods and areas within a suburb. In the case of West End, these people have close associations with Musgrave Park, as a strong indigenous centre.

Moreton Robinson, A. 2017. Sense of Belonging, How Indigenous Sovereignty Unsettles White Australia. ABC Religion and Ethics. [Online]. 21 February. [Accessed 19 September 2017]. Available from: http://www.abc.net.au/religion/articles/2017/02/21/4623659.html

(Katie)

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Boundary Street - marginalisation - Lucy (Brit)

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Boundary Street - marginalisation - Lucy (Brit)

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Within West End, historically boundary street was called Boundary because they represented the former town boundaries that indigenous people were not permitted to cross at certain times on certain days in 19th-century Brisbane. The Police Towns Act of 1839 ensured that a square-shaped, river-straddling grid Boundary St north and west, Vulture St on the south and Wellington Rd on the east be lowered over the township. In effect, Aboriginal people were exiled beyond the boundary lines after 4pm six days a week and completely on Sundays. Troopers rode the perimeter cracking stock-whips (Condon, 2010). A result of this was a complete eradication of belonging within a place for the aboriginals in their native homeland as it had been taken over by European settlers, leading them to be out casted by society and marginalised. But, now, efforts are being made in through activism to try and reduce the marginalisation within West End and create a sense of belonging for the indigenous community once more. An example of this would be the attempt to change the name of Boundary Street to ‘Boundless Street’  by activist Sam Watson, who believes that the name of Boundary Street is a constant reminder of the horrific treatment of the area's original inhabitants. However, boundary street remains a great insult to the indigenous communities (Atfield, 2016).

http://www.couriermail.com.au/news/street-names-a-reminder-of-our-racist-past-and-they-should-go/news-story/16c16579db6d87b3e6cf389d2ea66f28?sv=bd94fe3441d628e96c5bf1ff79247673

https://www.brisbanetimes.com.au/national/queensland/brisbane-could-rename-historically-racist-boundary-streets-20160129-gmhgi3.html

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The Turrbal (or Brisbane) tribe owned the country that West End sat on. They called West End "Kurilpa", which means "place of the water rat". The Turrbal people had their own hierarchy, set of customs, and social organizational norms. These things have been passed down from generation to generation. The oldest surviving member of the Turrbal people is Connie Isaac, the great great great granddaughter of a highly respected tribal elder. She has described customary law as "a set of beliefs, customs, and practices that emanate from Dreamtime." The assumption is that customary law is universal across Australia, but that is not the case. There are similarities, but it varies from tribe to tribe, clan to clan, and family group to family group.

Turrbal Aboriginal Nation. (2017). Turrbal Customs and Laws. Retrieved 15/10/17. From http://dakibudtcha.com.au/Turrbal/index.php/culture/.

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                                                      Tent Embassy

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                                                      Tent Embassy

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What is a Sovereign Embassy?
The Sovereign Embassy aim is to recognise Aboriginal community's as tribes, also include their trial nations to treaty with the locals - Yaggara people. Moreover, to protect each other and their rights to Sovereignty possession and occupation extending to the enjoyment and freedom of the land and water.

There has been a significant movement to all Sovereign Nations that become apart of the National Unity Government to be trialed under their own jurisdiction. The main goal is to ensure that the Aboriginal people's sovereignty may not be dealt with under Australian jurisdiction as there have been implications in the past. These implications have resulted in Aboriginal people feeling like they have been "lied to, cheated, deceived and imprisoned"  all in the name of their 'protection' (Sovereign Union, 2012).

Brisbane was the third embassy to be set up in Australia. On May 16th, 2012 the tent embassy located in Musgrave Park was taken down by Police to allow the Greek festival to continue. Emotions were running high as some Aboriginals and supporters camped there for months. All motives were the same - justice for all Aboriginals and to be recognised.

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I think people think sovereignty is us trying to get rid of everybody that is not Aboriginal from the land and that's totally not what we're about.

Basically it's in the white man's law that we are recognised as sovereign people and we do not fall under that law, so we are here to make sure that everybody knows that, and all we want to do is make a better country for everybody to live in.

Kaylah Tyson