Aboriginal Tasmanians(Redirected from Tasmanian Aborigines)
The Aboriginal Tasmanians (Tasmanian: Palawa) are the indigenous people of the Australian state of Tasmania, located south of the mainland. In the 20th century the Tasmanian Aboriginal people were widely, and erroneously, thought of as being an extinct cultural and ethnic group. The 2016 Australian census reported that 23,572 people (4.6% of the Tasmanian population) identify as Indigenous in Tasmania, the second highest percentage of all states or territories after the Northern Territory's at 25.5%; however, the census makes no distinction between Aboriginal Tasmanian ancestry and mainland Aboriginal Australian ancestry.
Illustration from "The Last of the Tasmanians" – Wooreddy, Truganini's husband
|Regions with significant populations|
|Tasmania||23,572 (2016) [disputed]|
|English; formerly Tasmanian languages|
Before British colonisation in 1803, there were an estimated 3,000–15,000 Palawa.[a] The Palawa population was severely depleted in the 19th century. A number of historians point to introduced disease as the major cause of the depletion of the 19th-century mainland Aboriginal population. :84–85 :388 :66–67 :372–376 Geoffrey Blainey wrote that by 1830 in Tasmania: "Disease had killed most of them but warfare and private violence had also been devastating." Other historians regard the Black War as one of the earliest recorded modern genocides. Benjamin Madley wrote: "Despite over 170 years of debate over who or what was responsible for this near-extinction, no consensus exists on its origins, process, or whether or not it was genocide". However, "[using the] UN definition, sufficient evidence exists to designate the Tasmanian catastrophe genocide."
By 1833, Christian missionary George Augustus Robinson, sponsored by Lieutenant Governor George Arthur, had persuaded the approximately 200 surviving Aboriginal Tasmanians to surrender themselves with assurances that they would be protected, provided for and eventually have their lands returned to them. These 'assurances' were false; there is no suggestion that Robinson or Lieutenant-Governor Arthur intended anything else but exile to the Furneaux Islands and the assurances were given by Robinson in order to facilitate the removal of the Aboriginal people from mainland Tasmania. The survivors were moved to Wybalenna Aboriginal Establishment on Flinders Island, where diseases continued to reduce their numbers even further. In 1847, the last 47 living inhabitants of Wybalenna were transferred to Oyster Cove, south of Hobart. Two individuals, Truganini (1812–1876) and Fanny Cochrane Smith (1834–1905), are separately considered to have been the last people solely of Tasmanian descent.[b][c]
The complete Indigenous Tasmanian languages have been lost; some original Tasmanian language words remained in use with Palawa people in the Furneaux Islands and there are some efforts to reconstruct a language from the available wordlists. Today, some thousands of people living in Tasmania describe themselves as Aboriginal Tasmanians since a number of Parlevar women bore children to European men in the Furneaux Islands and mainland Tasmania.
Before European settlement
People crossed into Tasmania approximately 40,000 years, ago via a land bridge between the island and the rest of mainland Australia, during the last glacial period. According to genetic studies, once the sea level rose, flooding the Bassian Plain, the people were left isolated for approximately 8,000 years, until the time of European exploration, during the late 18th and early 19th centuries.
Until the 1980s, it was thought that Tasmania was only occupied relatively recently, but the discovery of 19,000-year-old deposits at Kutikina (or Fraser) Cave demonstrated the Ice Age occupation of the highlands. In 1990, archaeologists excavated material in the Warreen Cave in the Maxwell River valley of the south-west, proving Aboriginal occupation from as early as 34,000 BP, making indigenous Tasmanians the southern-most population in the world during the Pleistocene era. In 2010, following protests that the construction of the Jordan River valley bridge that was part of the new Brighton Bypass would disturb a traditional Aboriginal meeting place that had been identified in 2008, the government agreed to an archaeological investigation, although stating that while artifacts would be protected, the construction would go ahead. Archaeologists excavating a 600 metre long section of river bank found a large number of stone tools and later estimated that the bank contains up to three million artifacts. Preliminary dating indicates that the site was continuously occupied from 40,000 BP to 28,000 BP making the site 6,000 years older than the Warreen cave, if confirmed.
Tasmania was colonised by successive waves of aboriginal people from southern Australia during glacial maxima, when the sea was at its lowest. The archeological and geographic record suggests a period of drying, with the colder glacial period, with a desert extending from southern Australia into the midlands of Tasmania - with intermittent periods of wetter, warmer weather. People migrating from southern Australia into peninsular Tasmania would have crossed stretches of seawater and desert, and finally found oases in the King highlands (now King Island). Recent research by the late linguist John Taylor suggests that there were four successive waves of migration over 40,000 years, classified by languages cognate with continental australian aboriginal language:
- c39 000 BP - first migration commenced from the Otway/Murray River estuary via the King Highlands
- c17 000 BP - new immigrants from South Grampians region enter Tasmania and displace Palawa
- c17 000 BP - third wave of immigrants enter via the Furneaux highlands from Gippsland
- c17 000 - 5 000BP - final wave of immigration via the King highlands from Mt Gambier/Warrnambool region
These migrations founded the broad language and ethnic divisions that colonial Europeans encountered in the fifth great immigration phase into Tasmania. The archeological, geographic and linguistic record suggests a pattern of successive occupation of Tasmania, and coalescence of three ethnic or language groups into one broad group. Evidence for contest over territory is reflected by the presence of Nara (the broad western Tasmania language group) toponymy in Mara (the broad eastern language group) territory; for example - suggesting a pattern of occupation and hostile takeover that mirrors traditional hostilities during colonial times. Colonial settlers found two main language groups in Tasmania upon their arrival, which correlates with the broader nation or clan divisions.
- Pleistocene Palawa language group - first ethnic and language group in Tasmania - absorbed or displaced by successive invasions except for remnant group on Tasman peninsula. Absorbed population in Eastern Tasmania combined with "victorian speakers" to form "Mara" language group across broader eastern Tasmania
- Furneaux speakers displace Palawa in N/E Tasmania as far south as Orford - themselves disappear or are absorbed into Mara language group -the Mara language group a composite of pleistocene palawa, Furneaux and Victorian
- Nara speakers invade, but are pushed back to western Tasmania - correlates with Western nation of Tasmanian Aboriginal people.
After the sea rose to create Bass Strait, the Australian mainland and Tasmania became separate land masses, and the Aboriginal people who had migrated from mainland Australia became cut off from their cousins on the mainland. Archeological evidence suggests remnant populations on the King and Furneaux highlands being stranded by rising waters - later to die out.
After separation from mainland Australia, the Tasmanian people were not able to share any of the new technological advances being made by mainland groups. This made the Aboriginal Tasmanians a people that could flourish with some of the simplest technologies on record. The Tasmanian Aboriginal people extensively used fire for cooking, warmth and clearing vegetation to encourage and control macropod herds. Their capacity to create fire via the friction method had been questioned by authors in the 20th Century, though a document from 1887 clearly describes fire-lighting techniques used among Tasmanians. The historical evidence indicates their fire making ability, even though they preferred to bear coals when travelling between campsites - a consequence of Tasmania's wet maritime climate. The Tasmanian Aboriginal people had no need to retain or create complex technologies: the Tasmanian habitat provided plentiful food and material resources for survival.
Approximately 4,000 years ago, the Aboriginal Tasmanians largely dropped scaled fish from their diet, and began eating more land mammals, such as possums, kangaroos, and wallabies. Aboriginal Tasmanians had employed bone tools, but it appears that they switched from worked bone tools to sharpened stone tools, as the effort to make bone tools began to exceed the benefit they provided. The significance of the disappearance of bone tools (believed to have been primarily used for fishing related activities) and fish in the diet is heavily debated. Some argue that it is evidence of a maladaptive society, while others argue that the change was economic, as large areas of scrub at that time were changing to grassland, providing substantially increased food resources. Fish were never a large part of the diet, ranking behind shellfish and seals, and with more resources available, the cost/benefit ratio of fishing may have become too high. Archaeological evidence indicates that around the time these changes took place, the Tasmanian people began expanding their territories, a process that was still continuing when Europeans arrived.
Early European contact
Abel Jansen Tasman, credited as the first European to discover Tasmania (in 1642) and who named it Van Diemen's Land, did not encounter any of the Aboriginal Tasmanians when he landed. In 1772, a French exploratory expedition under Marion Dufresne visited Tasmania. At first, contact with the Aboriginal people was friendly; however the Aboriginal Tasmanians became alarmed when another boat was dispatched towards the shore. It was reported that spears and stones were thrown and the French responded with musket fire, killing at least one Aboriginal person and wounding several others. Two later French expeditions led by Bruni d'Entrecasteaux in 1792–93 and Nicolas Baudin in 1802 made friendly contact with the Aboriginal Tasmanians; the d'Entrecasteaux expedition doing so over an extended period of time.:pp 58–60 The Resolution under Captain Tobias Furneaux (part of an expedition led by Captain James Cook) had visited in 1773 but made no contact with the Aboriginal Tasmanians although gifts were left for them in unoccupied shelters found on Bruny Island. The first known British contact with the Aboriginal Tasmanians was on Bruny Island by Captain Cook in 1777. The contact was peaceful. Captain William Bligh also visited Bruny Island in 1788 and made peaceful contact with the Aboriginal Tasmanians.:pp 3–8
Contact with sealers on the north and east coasts
More extensive contact between Aboriginal Tasmanians and Europeans resulted when British and American seal hunters began visiting the islands in Bass Strait as well as the northern and eastern coasts of Tasmania from the late 1790s. Shortly thereafter (by about 1800), sealers were regularly left on uninhabited islands in Bass Strait during the sealing season (November to May). The sealers established semi-permanent camps or settlements on the islands, which were close enough for the sealers to reach the main island of Tasmania in small boats and so make contact with the Aboriginal Tasmanians.:pp 58–60, 76
Trading relationships developed between sealers and Tasmanian Aboriginal tribes. Hunting dogs became highly prized by the Aboriginal people, as were other exotic items such as flour, tea and tobacco. The Aboriginal people traded kangaroo skins for such goods. However, a trade in Aboriginal women soon developed. Many Tasmanian Aboriginal women were highly skilled in hunting seals, as well as in obtaining other foods such as seabirds, and some Tasmanian tribes would trade their services and, more rarely, those of Aboriginal men to the sealers for the seal-hunting season. Others were sold on a permanent basis. This trade incorporated not only women of the tribe engaged in the trade but also women abducted from other tribes. Some may have been given to incorporate the new arrivals into Aboriginal society through marriage.
Sealers engaged in raids along the coasts to abduct Aboriginal women and were reported to have killed Aboriginal men in the process. By 1810 seal numbers had been greatly reduced by hunting so most seal hunters abandoned the area, however a small number of sealers, approximately fifty mostly 'renegade sailors, escaped convicts or ex-convicts', remained as permanent residents of the Bass Strait islands and some established families with Tasmanian Aboriginal women.:pp 58–60
Some of the women were taken back to the islands by the sealers involuntarily and some went willingly, as in the case of a woman called Tarerenorerer (Eng:Walyer). Differing opinions have been given on Walyer's involvement with the sealers. McFarlane writes that she voluntarily joined the sealers with members of her family, and was responsible for attacking Aboriginal people and white settlers alike. However, Ryan comes to a different conclusion, that Walyer had been abducted at Port Sorell by Aboriginal people and traded to the sealers for dogs and flour. Walyer was later to gain some notoriety for her attempts to kill the sealers to escape their brutality. Walyer, a Punnilerpanner, joined the Plairhekehillerplue band after eventually escaping and went on to lead attacks on employees of the Van Diemen's Land Company. Walyer's attacks are the first recorded use of muskets by Aboriginal people. Captured, she refused to work and was banished to Penguin Island. Later imprisoned on Swan Island she attempted to organise a rebellion. Although Aboriginal women were by custom forbidden to take part in war, several Aboriginal women who escaped from sealers became leaders or took part in attacks. According to Lyndall Ryan, the women traded to, or kidnapped by sealers became "a significant dissident group" against white authority.
Historian James Bonwick reported Aboriginal women who were clearly captives of sealers but he also reported women living with sealers who 'proved faithful and affectionate to their new husbands', women who appeared 'content' and others who were allowed to visit their 'native tribe', taking gifts, with the sealers being confident that they would return.:pp 295–297 Bonwick also reports a number of claims of brutality by sealers towards Aboriginal women including some of those made by Robinson.:pp 295–301 An Aboriginal woman by the name of Bulrer related her experience to Robinson, that sealers had rushed her camp and stolen six women including herself "the white men tie them and then they flog them very much, plenty much blood, plenty cry." Sealing captain, James Kelly, wrote in 1816 that the custom of the sealers was to each have "two to five of these native women for their own use and benefit." A shortage of women available "in trade" resulted in abduction becoming common and in 1830 it was reported that at least fifty Aboriginal women were "kept in slavery" on the Bass Strait islands.
"Harrington, a sealer, procured ten or fifteen native women, and placed them on different islands in Bass's Straits, where he left them to procure skins; if, however, when he returned, they had not obtained enough, he punished them by tying them up to trees for twenty-four to thirty-six hours together, flogging them at intervals, and he killed them not infrequently if they proved stubborn." (H.W.Parker The Rise, Progress, and Present State of V. D. Land 1833)
The raids for, and trade in, Aboriginal women contributed to the rapid depletion of the numbers of Aboriginal women in the northern areas of Tasmania, "by 1830 only three women survived in northeast Tasmania among 72 men":pp 58–60 and thus contributed in a significant manner to the demise of the full-blooded Aboriginal population of Tasmania. However many modern day Aboriginal Tasmanians trace their descent from the 19th century sealer communities of Bass Strait.
There are numerous stories of the sealers' brutality towards the Aboriginal women; with some of these reports originating from Robinson. In 1830, Robinson seized 14 Aboriginal women from the sealers, planning for them to marry Aboriginal men at the Flinders Island settlement. Josephine Flood, an archaeologist specialising in Australian mainland Aboriginal peoples, notes: "he encountered strong resistance from the women as well as sealers". The sealers sent a representative, James Munro, to appeal to Governor Arthur and argue for the women's return on the basis that they wanted to stay with their sealer husbands and children rather than marry Aboriginal men unknown to them. Arthur ordered the return of some of the women. Shortly thereafter, Robinson began to disseminate stories, told to him by James Munro, of atrocities allegedly committed by the sealers against Aboriginal people and against Aboriginal women, in particular. Brian Plomley, who edited Robinson's papers, expressed scepticism about these atrocities and notes that they were not reported to Archdeacon Broughton's 1830 committee of inquiry into violence towards Tasmanians. Abduction and ill-treatment of Aboriginal Tasmanians certainly occurred, but the extent is debated.:p 76
After European settlement
Between 1803 and 1823, there were two phases of conflict between the Aboriginal people and the British colonists. The first took place between 1803 and 1808 over the need for common food sources such as oysters and kangaroos, and the second between 1808 and 1823, when the small number of white females among the farmers, sealers and whalers, led to the trading, and the abduction, of Aboriginal women as sexual partners. These practices also increased conflict over women among Aboriginal tribes. This in turn led to a decline in the Aboriginal population. Historian Lyndall Ryan records 74 Aboriginal people (almost all women) living with sealers on the Bass Strait islands in the period up to 1835.
By 1816, kidnapping of Aboriginal children for labour had become widespread. In 1814, Governor Thomas Davey issued a proclamation expressing "utter indignation and abhorrence" in regards to the kidnapping of the children and in 1819 Governor William Sorell not only re-issued the proclamation but ordered that those who had been taken without parental consent were to be sent to Hobart and supported at government expense. A number of young Aboriginal children were known to be living with settlers. An Irish sealer named Brien spared the life of the baby son of a native woman he had abducted, explaining, "as (he) had stolen the dam he would keep the cub." When the child grew up he became an invaluable assistant to Brien but was considered "no good" by his own people as he was brought up to dislike Aboriginal people, whom he considered "dirty lazy brutes." Twenty-six were definitely known (through baptismal records) to have been taken into settlers' homes as infants or very small children, too young to be of service as labourers. Some Aboriginal children were sent to the Orphan School in Hobart.:p 77 Lyndall Ryan reports fifty-eight Aboriginal people, of various ages, living with settlers in Tasmania in the period up to 1835.
Some historians argue that European disease did not appear to be a serious factor until after 1829. Other historians including Geoffrey Blainey and Keith Windschuttle, point to introduced disease as the main cause of the destruction of the full-blooded Tasmanian Aboriginal population. Keith Windschuttle argues that while smallpox never reached Tasmania, respiratory diseases such as influenza, pneumonia and tuberculosis and the effects of venereal diseases devastated the Tasmanian Aboriginal population whose long isolation from contact with the mainland compromised their resistance to introduced disease. The work of historian James Bonwick and anthropologist H. Ling Roth, both writing in the 19th century, also point to the significant role of epidemics and infertility without clear attribution of the sources of the diseases as having been introduced through contact with Europeans. Bonwick, however, did note that Tasmanian Aboriginal women were infected with venereal diseases by Europeans. Introduced venereal disease not only directly caused deaths but, more insidiously, left a significant percentage of the population unable to reproduce. Josephine Flood, archaeologist, wrote: "Venereal disease sterilised and chest complaints – influenza, pneumonia and tuberculosis – killed.":pp 77, 90, 128:pp 372–376
Bonwick, who lived in Tasmania, recorded a number of reports of the devastating effect of introduced disease including one report by a Doctor Story, a Quaker, who wrote: "After 1823 the women along with the tribe seemed to have had no children; but why I do not know.":p 388 Later historians have reported that introduced venereal disease caused infertility amongst the Aboriginal Tasmanians.:p 90:pp 375–376 Bonwick also recorded a strong Aboriginal oral tradition of an epidemic even before formal colonisation in 1803. "Mr Robert Clark, in a letter to me, said: 'I have gleaned from some of the aborigines, now in their graves, that they were more numerous than the white people were aware of, but their numbers were very much thinned by a sudden attack of disease which was general among the entire population previous to the arrival of the English, entire tribes of natives having been swept off in the course of one or two days' illness.'":pp 84–85 Such an epidemic may be linked to contact with sailors or sealers.:pp 66–67
Henry Ling Roth, an anthropologist, wrote: "Calder, who has gone more fully into the particulars of their illnesses, writes as follows ...: 'Their rapid declension after the colony was founded is traceable, as far as our proofs allow us to judge, to the prevalence of epidemic disorders….'" Roth was referring to James Erskine Calder who took up a post as a surveyor in Tasmania in 1829 and who wrote a number of scholarly papers about the Aboriginal people. "According to Calder, a rapid and remarkable declension of the numbers of the aborigines had been going on long before the remnants were gathered together on Flinders Island. Whole tribes (some of which Robinson mentions by name as being in existence fifteen or twenty years before he went amongst them, and which probably never had a shot fired at them) had absolutely and entirely vanished. To the causes to which he attributes this strange wasting away ... I think infecundity, produced by the infidelity of the women to their husbands in the early times of the colony, may be safely added ... Robinson always enumerates the sexes of the individuals he took; ... and as a general thing, found scarcely any children amongst them; ... adultness was found to outweigh infancy everywhere in a remarkable degree ..."
Robinson recorded in his journals a number of comments regarding the Aboriginal Tasmanians' susceptibility to diseases, particularly respiratory diseases. In 1832 he revisited the west coast of Tasmania, far from the settled regions, and wrote: "The numbers of aborigines along the western coast have been considerably reduced since the time of my last visit . A mortality has raged amongst them which together with the severity of the season and other causes had rendered the paucity of their number very considerable."
Between 1825 and 1831 a pattern of guerilla warfare by the Aboriginal Tasmanians was identified by the colonists. Rapid pastoral expansion, a depletion of native game and an increase in the colony's population triggered Aboriginal resistance from 1824 onwards when it has been estimated by Lyndall Ryan that 1000 Aboriginal people remained in the settled districts. Whereas settlers and stock keepers had previously provided rations to the Aboriginal people during their seasonal movements across the settled districts, and recognised this practice as some form of payment for trespass and loss of traditional hunting grounds, the new settlers and stock keepers were unwilling to maintain these arrangements and the Aboriginal people began to raid settlers' huts for food.
The official Government position was that Aboriginal people were blameless for any hostilities, but when Musquito was hanged in 1825, a significant debate was generated which split the colonists along class lines. The "higher grade" saw the hanging as a dangerous precedent and argued that Aboriginal people were only defending their land and should not be punished for doing so. The "lower grade" of colonists wanted more Aboriginal people hanged to encourage a "conciliatory line of conduct." Governor Arthur sided with the "lower grade" and 1825 saw the first official acceptance that Aboriginal people were at least partly to blame for conflict.
In 1826 the Government gazette, which had formerly reported "retaliatory actions" by Aboriginal people, now reported "acts of atrocity" and for the first time used the terminology "Aborigine" instead of "native". A newspaper reported that there were only two solutions to the problem: either they should be "hunted down like wild beasts and destroyed" or they should be removed from the settled districts. The colonial Government assigned troops to drive them out. A Royal Proclamation in 1828 established military posts on the boundaries and a further proclamation declared martial law against the Aboriginal people. As it was recognised that there were fixed routes for seasonal migration, Aboriginal people were required to have passes if they needed to cross the settled districts with bounties offered for the capture of those without passes, £5 (around 2010:$1,000) for an adult and £2 for children, a process that often led to organised hunts resulting in deaths. Every dispatch from Governor Arthur to the Secretary of State during this period stressed that in every case where Aboriginal people had been killed it was colonists that initiated hostilities. Though many Aboriginal deaths went unrecorded, the Cape Grim massacre in 1828 demonstrates the level of frontier violence towards Aboriginal Tasmanians.
The Black War of 1828–32 and the Black Line of 1830 were turning points in the relationship with European settlers. Even though many of the Aboriginal people managed to avoid capture during these events, they were shaken by the size of the campaigns against them, and this brought them to a position whereby they were willing to surrender to Robinson and move to Flinders Island.
Tasmanian aboriginals and settlers mentioned in literature 1800–1835
Europeans killed and Aborigines captured may be considered as reasonably accurate. The figures for tribal people shot is likely to be a substantial undercount.
|South West Coast||47||0||0|
Resettlement of the indigenous population
In late 1831 Robinson brought the first 51 Aboriginals to a settlement on Flinders Island named The Lagoons, which turned out to be inadequate as it was exposed to gales, had little water and no land suitable for cultivation.[d]
Supplies to the settlement were inadequate and if sealers had not supplied potatoes, the Aboriginal people would have starved. The Europeans were living on oatmeal and potatoes while the Aboriginal people, who detested oatmeal and refused to eat it, survived on potatoes and rice supplemented by mutton birds they caught. Within months 31 Aboriginal people had died.
They were lodged at night in shelters or "breakwinds." These "breakwinds" were thatched roofs sloping to the ground, with an opening at the top to let out the smoke, and closed at the ends, with the exception of a doorway. They were twenty feet long by ten feet wide. In each of these from twenty to thirty blacks were lodged ... To savages accustomed to sleep naked in the open air beneath the rudest shelter, the change to close and heated dwellings tended to make them susceptible, as they had never been in their wild state, to chills from atmospheric changes, and was only too well calculated to induce those severe pulmonary diseases which were destined to prove so fatal to them. The same may be said of the use of clothes ... At the settlement they were compelled to wear clothes, which they threw off when heated or when they found them troublesome, and when wetted by rain allowed them to dry on their bodies. In the case of Tasmanians, as with other wild tribes accustomed to go naked, the use of clothes had a most mischievous effect on their health.
By January 1832 a further 44 captured Aboriginals had arrived and conflicts arose between the tribal groups. To defuse the situation, Sergeant Wight took the Big River group to Green island, where they were abandoned and he later decided to move the rest to Green Island as well. Two weeks later Robinson arrived with Lieutenant Darling, the new commander for the station, and moved the Aboriginal people back to The Lagoons. Darling ensured a supply of plentiful food and permitted "hunting excursions." In October 1832, it was decided to build a new camp with better buildings (wattle and daub) at a more suitable location, Pea Jacket Point. Pea Jacket Point was renamed Civilisation Point but became more commonly known as Wybalenna, which in the Ben Lomond language meant "Blackman's Houses".
Robinson befriended Truganini, learned some of the local language and in 1833 managed to persuade the remaining 154 "full-blooded" people to move to the new settlement on Flinders Island, where he promised a modern and comfortable environment, and that they would be returned to their former homes on the Tasmanian mainland as soon as possible. At the Wybalenna Aboriginal establishment on Flinders Island, described by historian Henry Reynolds as the "best equipped and most lavishly staffed Aboriginal institution in the Australian colonies in the nineteenth century", they were provided with housing, clothing, rations of food, the services of a doctor and educational facilities. Convicts were assigned to build housing and do most of the work at the settlement including the growing of food in the vegetable gardens.:p88, citing Reynolds After arrival, all Aboriginal children aged between six and 15 years were removed from their families to be brought up by the storekeeper and a lay preacher. The Aboriginal people were free to roam the island and were often absent from the settlement for extended periods on hunting trips as the rations supplied turned out to be inadequate. By 1835 the living conditions had deteriorated to the extent that in October Robinson personally took charge of Wybalenna, organising better food and improving the housing. However, of the 220 who arrived with Robinson, most died in the following 14 years from introduced disease and inadequate shelter. As a result of their loss of freedom, the birth rate was extremely low and few children survived infancy.
In 1839, Governor Franklin appointed a board to inquire into the conditions at Wybalenna that rejected Robinson's claims regarding improved living conditions and found the settlement to be a failure. The report was never released and the government continued to promote Wybalenna as a success in the treatment of Aboriginal people. In March 1847 six Aboriginals at Wybalenna presented a petition to Queen Victoria, the first petition to a reigning monarch from any Aboriginal group in Australia, requesting that the promises made to them be honoured.[e] In October 1847, the 47 survivors were transferred to their final settlement at Oyster Cove station.:pp 270–295 Only 44 survived the trip (11 couples, 12 single men and 10 children) and the children were immediately sent to the orphan school in Hobart. Although the housing and food was better than Wybalenna, the station was a former convict station that had been abandoned earlier that year due to health issues as it was located on inadequately drained mudflats. According to the guards, the Aboriginal people developed "too much independence" by trying to continue their culture which they considered "recklessness" and "rank ingratitude." Their numbers continued to diminish, being estimated in 1859 at around a dozen and, by 1869, there was only one, who died in 1876.
Commenting in 1899 on Robinson's claims of success, anthropologist Henry Ling Roth wrote:
While Robinson and others were doing their best to make them into a civilised people, the poor blacks had given up the struggle, and were solving the difficult problem by dying. The very efforts made for their welfare only served to hasten on their inevitable doom. The white man's civilisation proved scarcely less fatal than the white man's musket.
The Oyster Cove people attracted contemporaneous international scientific interest from the 1860s onwards, with many museums claiming body parts for their collections. Scientists were interested in studying Aboriginal Tasmanians from a physical anthropology perspective, hoping to gain insights into the field of paleoanthropology. For these reasons, they were interested in individual Aboriginal body parts and whole skeletons.
In one case, the Royal Society of Tasmania received government permission to exhume the body of Truganini in 1878, within two years of her death, on condition that it was "decently deposited in a secure resting place accessible by special permission to scientific men for scientific purposes." Her skeleton was on display in the Tasmanian Museum until 1947. Another case was the removal of the skull and scrotum — for a tobacco pouch — of William Lanne, known as King Billy, on his death in 1869.
Aboriginal people have considered the dispersal of body parts as being disrespectful, as a common aspect within Aboriginal belief systems is that a soul can only be at rest when laid in its homeland.
20th century to present
Body parts and ornaments are still being returned from collections today, with the Royal College of Surgeons of England returning samples of Truganini's skin and hair (in 2002); and the British Museum returning ashes to two descendants in 2007.
During the 20th century, the absence of Aboriginal people of solely indigenous ancestry, and a general unawareness of the surviving populations, meant many non-Aboriginals assumed they were extinct, after the death of Truganini in 1876. Since the mid-1970s Tasmanian Aboriginal activists such as Michael Mansell have sought to broaden awareness and identification of Aboriginal descent.
A dispute exists within the Tasmanian Aboriginal community, however, over what constitutes Aboriginality. Since splitting from the Lia Pootah in 1996, the Palawa minority were given the power to decide who is of Tasmanian Aboriginal descent at the state level (entitlement to government Aboriginal services). Palawa recognise only descendants of the Bass Strait Island community as Aboriginal and do not consider as Aboriginal the Lia Pootah, who claim descent, based on oral traditions, from Tasmanian mainland Aboriginal communities. The Lia Pootah feel that the Palawa controlled Tasmanian Aboriginal Centre does not represent them politically. Since 2007 there have been initiatives to introduce DNA testing to establish family history in descendant subgroups. This is strongly opposed by the Palawa and has drawn an angry reaction from some quarters, as some have claimed "spiritual connection" with aboriginality distinct from, but not as important as the existence of a genetic link. The Lia Pootah object to the current test used to prove Aboriginality as they believe it favours the Palawa, a DNA test would circumvent barriers to Lia Pootah recognition, or disprove their claims to Aboriginality.
In April 2000, the Tasmanian Government Legislative Council Select Committee on Aboriginal Lands discussed the difficulty of determining Aboriginality based on oral traditions. An example given by Prof. Cassandra Pybus was the claim by the Huon and Channel Aboriginal people who had an oral history of descent from two Indigenous women. Research found that both were non-indigenous convict women.
The Tasmanian Palawa Aboriginal community is making an effort to reconstruct and reintroduce a Tasmanian language, called palawa kani out of the various records on Tasmanian languages. Other Tasmanian aboriginal communities use words from traditional Tasmanian languages, according to the language area they were born or live in.
Tasmanian Aboriginal nations
The social organisation of Aboriginal Tasmanians had at least two hierarchies: the domestic unit or family group and the social unit or clan - which had a self-defining name with 40 to 50 people. It is contentious whether there was a larger political organisation, hitherto described as a 'tribe' in the literature (and by colonial observers), as there is no evidence in the historical literature of larger political entities above that of the clan. Robinson, who gathered ethnographic data in the early 1800s, described aboriginal political groups at the clan level only. Nevertheless, clans that shared a geographic region and language group are now usually classified by modern ethnographers, and the Palawa, as a nation.
Estimates made of the combined population of the Aboriginal people of Tasmania, before European arrival in Tasmania, are in the range of 3,000 to 15,000 people. Genetic studies have suggested much higher figures which is supported by oral traditions that Aboriginal people were "more numerous than the white people were aware of" but that their population had been greatly reduced by a sudden outbreak of disease before 1803. It is speculated that early contacts with sealers before colonisation had resulted in an epidemic.:pp 84–85 Using archaeological evidence, Stockton (I983:68) estimated 3,000 to 6,000 for the northern half of the west coast alone, or up to six times the commonly accepted estimate, however he later revised this to 3,000 to 5,000 for the entire island, based on historical sources. The low rate of genetic drift indicates that Stockton's original maximum estimate is likely the lower boundary and, while not indicated by the archaeological record, a population as high as 100,000 can "not be rejected out of hand". This is supported by carrying capacity data indicating greater resource productivity in Tasmania than the mainland.
The Aboriginal Tasmanians were primarily nomadic people who lived in adjoining territories, moving based on seasonal changes in food supplies such as seafood, land mammals and native vegetables and berries. They socialised, intermarried and fought 'wars' against other clans.
According to Ryan, the population of Tasmania was aligned into nine nations composed of six to fifteen clans each, with each clan comprising two to six extended family units who were relations. Individual clans ranged over a defined nation boundary with elaborate rites of entry required of visitors.
There were more than 60 clans before European colonisation, although only 48 have been located and associated with particular territories. The location and migratory patterns discussed below come from the work of Jones (cited in Tindale). Ryan used Jones' work in her seminal history of Tasmanian Aboriginals but Taylor discusses in his thesis how Jones' original work is uncited and possibly conjectural. Moreover, Jones published his work without recourse to Plomley's later extensive descriptions of Tasmanian Aboriginal clan groups. Given this, the clan boundaries and nomadic patterns discussed below should be taken with caution unless referenced from primary documents.
Oyster Bay (Paredarerme)
The Paredarerme was estimated to be the largest Tasmanian nation with ten clans totalling 700 to 800 people. The members of the Paredarerme nation had good relations with the Big River nation, with large congregations at favoured hunting sites inland and at the coast. Relations with the North Midlands nation were mostly hostile, and evidence suggests that the Douglas-Apsley region may have been a dangerous borderland rarely visited (Ferguson 1986 pg22). Generally, the clans of the Paredarerme ranged inland to the High Country for spring and summer and returned to the coast for autumn and winter, but not all people left their territory each year with some deciding to stay by the coast. Migrations provided a varied diet with plentiful seafood, seals and birds on the coast, and good hunting for kangaroos, wallabies and possums inland. The High Country also provided opportunities to trade for ochre with the North-west and North people, and to harvest intoxicating gum from Eucalyptus gunnii, found only on the plateau. The key determinant of camp sites was topography. The majority of camps were along river valleys, adjacent north facing hill slopes and on gentle slopes bordering a forest or marsh (Brown 1986).
|Leetermairremener||St Patricks Head near St Marys||Winter in the coastal areas of their own lands. Between August and October congregating around Moulting Lagoon and Schouten Island. In October they would move inland to St Pauls and Break o' Day Rivers or up the Meredith River to the Elizabeth River area.
In January, the band would move back to the coast.
|Linetemairrener||North of Great Oyster Bay||As above.|
|Loontitetermairrelehoinner||North Oyster Bay||As above.|
|Toorernomairremener||Schouten Passage||As above.|
|Poredareme||Little Swanport||Winter in the coastal areas of their own lands. In August moving west to the Eastern Marshes, and through St Peters pass to Big River Country before returning to the coast in January.|
|Laremairremener||Grindstone Bay||As above.|
|Tyreddeme||Maria Island||As above.|
|Portmairremener||Prosser River||As above.|
|Pydairrerme||Tasman Peninsula||As above.|
|Moomairremener||Pittwater, Risdon||Moomairremener tended to move inland later than other bands, leaving between September and October and returning to the coast in June.|
The North East nation consisted of seven clans totalling around 500 people. They had good relations with the Ben Lomond nation - granted seasonal access to the resources of the north-east coast.
|Peeberrangner||Between Pipers River and the Tamar River|
|Leenerrerter||Boobyalla River Region|
|Pinterrairer||Great Musselroe Bay|
|Trawlwoolway||Great Musselroe River to Cape Portland|
|Pyemmairrenerpairrener||Between Mt Horror and the arc of mountains from Mt Barrow to Mt Victoria|
|Leenethmairrener||Headwaters of the Great Musselroe River|
|Panpekanner||Between Eddystone Point and Cape Naturaliste|
The Northern nation consisted of four clans totalling 200–300 people. Their country contained the most important ochre mines in Tasmania, accessed by well defined roads kept open by firing. They traded the ochre with nearby clanspeople. They would spend part of the year in the country of the North West nation to hunt seals and collect shells from Robbins Island for necklaces. In return, the North West nation had free access to the ochre mines Relatively isolated, the region was first explored by Europeans in 1824 with the Van Diemen's Land Company being given a grant of 250,000 acres (100,000 ha), which included the greater part of the clan hunting grounds. The settlement was a failure, with the inland areas described as "wet, cold and soggy", while the coastal region was difficult to clear, as Superintendent Henry Hellyer noted the "forest [was] altogether unlike anything I have seen in the Island". However, in 1827 a port was established at Emu Bay. In 1828 Tarerenorerer (Eng:Walyer), a woman who had escaped from sealers, became the leader of the Emu Bay people and attacked the settlers with stolen weapons, the first recorded use of muskets by Aboriginal people.
|Punnilerpanner||Port Sorell||Winter spent on the coast. In summer they would move inland.|
|Pallittorre||Quamby Bluff||As above|
|Noeteeler||Hampshire Hills||As above|
|Plairhekehillerplue||Emu Bay||As above|
The Big River nation numbered 400 – 500 people consisting of five clans. Little is known of their seasonal movements although it is believed that four of the five clans moved through Oyster Bay territory along the Derwent River to reach their coastal camps near Pitt Water. The Oyster Bay People had reciprocal movement rights through Big River territory.
|Pangerninghe||Clyde – Derwent Rivers Junction|
|Braylwunyer||Ouse and Dee Rivers|
|Larmairremener||West of Dee|
The North Midlands nation occupied the Midland plains, a major geographical area formed in a horst and graben valley which was also subject to previous major freshwater lacustrine inundation. The result being a relatively flat and fertile landscape that supported a large biomass and, thus, a major food source for the aboriginal people. The North Midlands nation is likely to have consisted of several clans but there are three accepted major clan divisions described in the ethnographic literature today. The total population of the North Midlands nation has been estimated to be between 300 and 500 and, although migratory, the archeological and historical record infers seasonal residency in locations adjacent to permanent water sources in the Midlands valley.
Boundaries of the North Midlands nation
The North Midlands nation was circumscribed by the geographical constraints of the Midlands valley. To the west the nation was bounded by the escarpment of the Great Western Tiers, to the north-east the boundaries are less certain; with the eastern Tamar appearing to have been occupied by the Letteremairrener as far east as Piper's River: where the Poremairrenerner clan of the North-east nation were resident. The occupation of the western Tamar is open to dispute - the ethnographic record suggests that it was the province of the Pallitorre and Parnillerpanner clans of the North nation; or the Leterrmairrener; or a hitherto unnamed clan of the North Midlands nation. It is likely that the west Tamar valley, or the Meander river valley formed the NNW boundaries of the North Midlands nation - with the arc of highlands formed by Cluan Tier and Dry's Bluff forming the nor-western extremity of their country. To the east the natural boundary was the South-Esk River and, running northwards, the high tier of Mts Barrow, Arthur and Tippogoree Hills: beyond which lay the North-east nation. Running south past the eastern bend of the South-Esk it appears that the North Midlands Nation held land to some extent along the south bank of the Esk, at least as far as Avoca and possibly as far as the natural boundary of the St Pauls River, beyond which the Oyster Bay nation were resident. To the south their country was constrained by the uplands beyond Tunbridge, as the plains narrow towards Big River and Oyster Bay country.
Language of the North Midlands nation
The North Midlands language is classified as "mairremenner" and was spoken by the Ben Lomond and North-east nations and also the Luggermairrenerpairer clan of the Central Highlands. This language group is likely to be a derivation of three other Tasmanian languages.
Clans of the North Midlands nation
Three major national divisions are generally ascribed to the North Midlands nation although it is llkely that more clans existed and Ryan (2012) asserts the possibility of another two clan territories. What is known of the composition of the North Midlands nation derives from settler description (who ascribed simple tribal divisions based upon locality), direct attribution from contemporary Tasmanian Aborigines (recorded by Robinson collated by Plomley) and later research by Rhys Jones. From this we can be certain that there were three major clan divisions, described by colonials as the Port Dalrymple Tribe (Leterrermairrener Clan), at the Tamar River; Pennyroyal Creek Tribe (Panninher), at Norfolk Plains; and the Stony Creek Tribe (Tyrrernotepanner), at Campbell Town.
The Letteremairrener 'Port Dalrymple' Clan
The Letteremairrener (Letter-ramare-ru-nah) Clan occupied country from Low Head to modern day Launceston. In colonial times reports were made of clusters of huts, up to ten in number, in the Tamar valley and there are extensive archeological remains of occupation on both sides of the Tamar river and north coastal country.
Little is recorded of the toponymy of their country but some local placenames have survived and are likely to be of the "Nara" language group.
- Tamar River: kunermurluker, morerutter, ponrabbel
- Low Head: Pilerwaytackenter
- Georgetown area: Kennemerthertackenloongentare
- Launceston (Port Dalrymple): Taggener, Lorernulraytitteter
- North-Esk River: Lakekeller
- Mt Barrow: Pialermaligena
Little is known of specific sites of significance to the Letteremairrener, but modern day Palawa assert the significance of the Cataract Gorge as a place of ceremony and significance. Certainly, in 1847, when a surviving aboriginal 'chief' was temporarily returned to Launceston from exile in Wybalenna, he requested to be taken to the Cataract Gorge and was described as being jubilant at return to the Gorge, followed with apparent lamentation at what had been lost to him. There are no recorded significant archeological remains in the Gorge precinct, although the area was subject to significant seasonal flooding before damming.
The Letteremairrener had been recorded to have specific meeting places at Paterson's Plains (near modern-day St Leonards) and groups as large as 150 had been recorded in colonial times in this vicinity. The Clan country overlapped with that of the Panninher and Tyrrernotepanner and it is likely that, at times, the clans shared resources across clan borders.
The Letteremairrener were among the first Tasmanian Aboriginals to be affected by the impact of colonisation by the British as colonial occupation commenced at Port Dalrymple and progressed to Launceston, with settlers progressively occupying land up the Tamar valley. By the early 1800s the Letteremairrener had been involved in skirmishes with exploratory parties of colonials, in the second decade of that century they had reached some accommodation with the interlopers; and were observed practicing spear throwing near present-day Paterson Barracks and watching colonial women wash clothes at Cataract Gorge. Between 1811 and 1827 several aboginal children were baptised in Launceston, either abducted or the progeny of settler/aboriginal liaison. By 1830 the people of the Letteremairenner had largely disappeared from their homeland and the survivors were waging a desperate guerrilla war with colonial British, living a fringe existence in Launceston or living life on the margin at the peripheries of their traditional land. By 1837 the Letteremairrenner had disappeared completely from the Tamar Valley and would eventually die in the squalor of Wybalenna or Oyster Cove.
The Panninher 'Pennyroyal Creek' Clan
The Panninher (parn-in-her)were known to colonial people as the Penny Royal Creek Tribe, named eponymously from the river that comes off the Western Tiers south of Drys Bluff (which is now called the Liffey River). The Panninher named the Liffey river tellerpanger and Drys Bluff, the mountain rearing above their homeland, was taytitkekitheker. Their territory broadly covered the north plains of the midlands from the west bank of the Tamar River across to what is now Evandale and terminating at the Tyerrernotepanner country around modern day Conara.
The Panninher also freely moved from the Tamar to the central highlands and brokered trade in ochre from the Toolumbunner mine to neighbouring clans. Robinson describes the aboriginal road used by the Panninher from their home up to the Central Highlands, via the gully of the Liffey river, and the South road along the base of the Western Tiers - up the Lake River to modern day Interlaken.
Whilst sites of ritual significance to the Panninher are not known, the Panninher were known to frequent Native Point, on the South Esk River between modern day Perth and Evandale, where flint quarries were located and clans met for celebration. Here local historians believe that cemetery (hollowed) trees were used to inter the dead. Similarly, Reibey's Ford, near modern-day Hadspen, was a known 'resort of the natives' and they named this site moorronnoe. Archaeological evidence shows also indicates signs of continuous occupation at permanent lagoons near Cleveland, which was known historically as a clan meeting place.
The Panninher were affected early by settlement around Norfolk Plains and aggressive assertion of property rights by settlers at first hindered their hunting and migration through their country and, subsequently, led to outright hostility from both parties. Captain Ritchie, an early settler near Perth, tolerated, or fostered, forays by his assigned men against the Panninher and this culminated in a massacre by settlers near modern-day Cressy. The Panninher, or their neighbouring clansmen, retaliated in various attacks against settlers at Western Lagoon and in remote country up the Lake River, reaching a peak in aggression against the colonial interlopers by 1827. In 1831 a war party of '100 or 150 stout men' attacked settlers at the base of the Western Tiers and up the Lake River but it is unclear whether this was the action of the Panninher alone or a confederation of warriors from remnant North Tasmanian nations. The colonial settlers made little discrimination between Panninher and members of the 'Stony Creek Tribe' and it is likely that the North Midlands nation had disintegrated and the amalgamated band was known under the overarching name of 'Stony Creek Tribe' by this time. This notwithstanding, it seems that the Panninher were resourceful enough to survive in some numbers until late in the Black War.
The Tyerrernotepanner 'Stony Creek' clan
The Tyerrernotepanner (Chera-noti-pana) were known to colonial people as the Stony Creek Tribe, named eponymously from the small southern tributary of the South Esk at Llewellyn, west of modern-day Avoca.
The clan Tyerrernotepanner were centred at Campbell Town and were one of up to four clans in the south central Midlands area. Nevertheless, this clan name is now used as a general term for all aboriginal peoples of this region. The ethnographic and archaeological evidence describes areas of significance to the south central Midlands clans: modern day Lake Leake, Tooms Lake, Windfalls farm, Mt Morriston, Ross township and the lacustrine regions of the midlands all show evidence of tool knapping, middens and records of hut construction consistent with occupation.
Lake Leake (previously Kearney's Bogs), Campbell Town, Ellinthorpe Plains (near modern day Auburn) and Tooms Lake were described as 'resorts of the natives' by settlers and showed substantial evidence of seasonal occupation. Furthermore, several small lagoons in the midlands area all show substantial archeological evidence of regular occupation consistent with tool-making and semi-nomadic use. Aboriginal roads, markenner, are described as passing up the Eastern Tiers to Swanport, up the Western Tier to Interlaken and up the Lake River to Woods Lake and thence to the Central Highlands.
The clan divisions of the southern central Midlands are suggested below. Caution must be exercised as to the provenance of the names and the complete accuracy of attributing discrete geographical regions.
- tyrrernotepanner: clan at Northern Campbell Town/Lake river/ South Fingal Valley
- marwemairer: clan at Ross/Mt Morriston region
- peenrymairmener: clan at Glen Morriston/Lake Leake
- rolemairre: clan at Tunbridge area
The Tyerrernotepanner are described consistently in contemporary records as a 'fierce tribe' and the records describe consistent and concerted violence by the Tyerrernotepanner during the Black War. The Tyeerrernotepanner, along with clansmen from other remnant tribes, conducted raids across the midlands during the Black War and, until 'conciliated' by Robinson, were the subject of fearful reminiscence by colonial people. The famed aboriginal leader Umarrah was a member of this clan and he was noted for his aggression and sustained campaign against European interlopers - although he was raised by colonials himself.
|Letteremairrener||Port Dalrymple||Ben Lomond Tier in summer|
|Panninher||Norfolk Plains||Tamar River in winter, Great Western Tiers in summer|
|Tyerrernotepanner clan group||Campbell Town||North Oyster Bay in winter|
The Ben Lomond nation consisted of at least three clans totalling 150–200 people. They occupied the 260 km2 of country surrounding the Ben Lomond plateau. Three clan names are known but their locations are somewhat conjectural - the clans were recorded as Plangermaireener, Plindermairhemener and Tonenerweenerlarmenne.
The Plangermaireener clan is recorded as variously inhabiting the south-east aspect of the Ben Lomond region and also has been associated with the Oyster Bay or Cape Portland Clans to the east - indeed the chief Mannalargenna is variously described as a chief of the Oyster Bay, Cape Portland and Ben Lomond nations. Plangermaireener is also used as a blanket term for the Ben Lomond nation, which reflects the suffix 'mairener'; meaning 'people' or 'tribe'. The Plindermairhemener are recorded in association with the south and south-western aspects of the region and the location of the Tonenerweenerlarmenne is uncertain, but were probably centred in the remaining Ben Lomond nation territory from White Hills to the headwaters of the North and South-Esk rivers or the upper South-Esk Valley. This notwithstanding, the Palawa were a nomadic people and likely occupied these lands seasonally.
The Ben Lomond nation is sometimes described as the Ben Lomond/Pennyroyal Creek nation from an entry in Robinson's journal: '(Mannalargenna) ... said that "the smoke...was that of the Ben Lomond-Pennyroyal Creek natives"'
This is a misnomer, as the Pennyroyal Creek was the original European name for the Liffey River and the Pennyroyal Creek Tribe was the contemporary name of the Panninher Clan of the North Midlands nation. Mannalargenna would be familiar with the clans neighbouring his own traditional country and could be relied upon to report accurately the composition of the clanspeople in question. It is plausible that when Robinson was writing in 1830 the remnant peoples of the Ben Lomond nation had federated with that of the Panninher and this was the provenance of the conjoined title.
The clans of the Ben Lomond nation were nomadic and the Aborigines hunted along the valleys of the South Esk and North Esk rivers, their tributaries and the highlands to the northeast; as well as making forays to the plateau in summer. There are records of aboriginal huts or dwellings around the foothills of Stacks Bluff and around the headwaters of the South Esk River near modern-day Mathinna. On the plateau there is evidence of artifacts around Lake Youl that suggests regular occupation of this site by aborigines after the last ice age. The clans of the Ben Lomond nation had close enough relationships with neighbouring clans of the East Coast and North Midlands that they enjoyed seasonal foraging rights to these adjoining territories. John Batman describes the seasonal movement of the Plangermaireener in his diary of May 1830:
"...the tribe travels around Ben Lomond from South Esk to North Esk - and from thence to St. Patricks Head - Georges Bay and round the East Coast"
Batman further describes the relationship between the clans of the Ben Lomond nation and the North East nation:
"...there is (sic) two tribes... they (the 'chiefs' ) are upon friendly terms and often stop and meet and talk 10 days together..."
|Plangermaireener||SE of Ben Lomond Plateau, St Mary's Plains||probable close relations with Oyster Bay nation|
|Plindermairhemener||S-SW of Ben Lomond Plateau||reciprocal rights with Leterremairener|
|Tonenerweenerlarmenne||probably upper South Esk valley||conjectural|
The North West nation numbered between 400 and 600 people at time of contact with Europeans and had at least eight clans. They had good relations with the North nation, who were allowed access to the resources of the north-west coast. First explored by Europeans in 1824, the region was considered inhospitable and only lightly settled, although it suffered a high rate of Aboriginal dispossession and killings.
|Manegin||Arthur River mouth|
|Peternidic||Pieman River mouth|
South West Coast
|Lowreenne||Low Rocky Point|
Risdon Cove, the first Tasmanian settlement, was located in south-east country. There is eyewitness evidence that the South East nation may have consisted of up to ten clans, totalling around 500 people. However, only four groups totalling 160–200 people were officially recorded as the main source by Robinson, whose journals begin in 1829. By this time, Europeans had settled in most of the South East tribe's country, with the country dispossessed and food resources depleted. Their country contained the most important silcrete, chert and quartzite mines in Tasmania. The South East people had a hostile relationship with the Oyster Bay people whom they frequently raided, often to kidnap women. Truganini was a Nuenonne from Bruny Island, which they called Lunawanna-Alonnah. The first two European towns built on the island were named Lunawanna and Alonnah, and most of the island's landmarks are named after Nuenonne people. The island was the source of the sandstone used to build many of Melbourne's buildings, such as the Post Office and Parliament House.
Tasmanian Aboriginal culture
Tasmanian aboriginal culture is one of the world's most enduring. Aboriginal culture was disrupted severely in the 19th century after dispossession of land and incarceration of aboriginal people on Wybalenna and Oyster Cove. Much traditional knowledge has irrevocably disappeared and what remains has been nurtured over several generations starting with the aboriginal wives of sealers on the Furneaux Islands.
But, as the aboriginal writer Greg Lehman states, 'aboriginal culture (is not) past tense.' Aboriginal people, in a variety of forms, continue to express their culture in unique ways - expressing themes that lament the past but also celebrate endurance and continuity of culture into the future.
Contemporary accounts of the ceremonial and cultural life of the Tasmanian Aboriginal people are very limited. There were no observers trained in the social sciences after the French expeditions in the 18th century had made formal study of Tasmanian Aboriginal culture. Moreover, those who wrote most comprehensively of aboriginal life in the 19th century did so after colonial contact, and the ensuing violence and dislocation, had irrevocably altered traditional aboriginal culture. Those that most closely observed aboriginal cultural practices either did not write accounts of what they observed or, if they did, observed culture through the ethnocentric lens of religious and proselytising 19th century european men.
The mythology of the Aboriginal Tasmanians appears to be complex and possibly specific to each clan group. One of their creation myths refers to two creator deities, Moinee and Droemerdene; the children of Parnuen, the sun, and Vena, the moon.
 Moinee appears as the primeval creator, forming the land and rivers of Tasmania and fashioning the first man, Parlevar - embodied from a spirit residing in the ground. This form was similar to a kangaroo and Aboriginal people consequently take the kangaroo as a totem. Similarly, Moinee then created the kangaroo, who emerged, like the first man, from the soil.
Droemerdene appears as the star Canopus who helped the first men to change from their kangaroo-like form. He removed their tails and fashioned their knee joints 'so that they could rest' and thus man achieved differentiation form the kangaroo.
Moinee fought with his brother Droemerdene, and many 'devils', after Droemerdene changed the shape of the first men and Moinee was finally hurled to his death from the sky to take form as a standing stone at Cox Bight. Droemerdene subsequently fell into the sea at Louisa Bay. Toogee Low (Port Davey) remained in mythology as a residence of many 'devils'.
Alternatively, Tasmanian Aboriginal mythology also records in their oral history that the first men emigrated by land from a far off country and the land was subsequently flooded - an echo of the Tasmanian people's migration from mainland Australia to (then) peninsular Tasmania, and the submergence of the land bridge after the last ice age.
Little has been recorded of traditional Tasmanian Aboriginal spiritual life. Colonial British recorded that Aboriginal people describe topographical features, such as valleys and caves, as being inhabited by spiritual entities recorded by contemporaries as 'sprites'. Furthermore, Robinson recorded members of some clans as having animistic regard for certain species of tree within their domain. Robinson recorded several discussions regarding spiritual entities that his companions describe as having agency or a source of interpretive power to aid their navigation of their physical world. The Tasmanian Aboriginal people would describe these entities as 'devils' and related that these spiritual beings as walking alongside aboriginal people "carrying a torch but could not be seen".
Mannarlargenna, in particular, described consulting his 'devil' which seems to be a resident personal spirituality that provided prognostic or oracular powers. The 'devil' might also be used to describe malevolent spiritual entities in the Aboriginal cosmos.
Aboriginal people recounted that there was a prime malevolent spirit called rageowrapper, who appeared as a large black (Aboriginal?) man and is associated with the darkness. rageowrapper might appear borne on a strong wind or be the source of severe illness this malign spirit might be released from a sick individual by cutting the skin to 'let him out'.
Several researchers assert that there was belief in a kind of manichean cosmos with a 'good' and 'bad' spirit - delineated by day and night - although this may reflect the cultural bias of the observers. Milligan (a contemporary at Wyballenna) described a creator spirit called tiggana marrabona - translating as 'twilight man' but as referred to above there are a number of supernatural beings associated with creation.
Etymological study of Milligan's ethnographic data describes a pantheon of spiritual beings associated with environmental or supernatural phenomena:
- nama burag - or 'the ghost of the thunderstorm'
- ragi roba - (see rageowrapper) the 'revered spirit' - frequently connoted to awesome/revered/dreaded and a signifier of ghosts/phantoms of the departed when connected with signifier ragi
- laga robana - 'awful spirit of the dead' i.e. the dead man, some kind of dreaded spirit, malevolent phantom
- maian ginja - 'the killer' - translates also to fiend/demon: bringer of death
- muran bugana luwana - 'the bright spirit of the night' - a kind of benign or ebullient entity, often described of female form 'clothed in grass'
- wara wana - 'the spirit being' - also warrawah translates to transcendental/ethereal/spirit of dead associated with celestial bodies- may be malevolent
- badenala - 'shadow man' - ghost or spirit
- kana tana - 'the bone man' - Western Nation language term for spirit of the dead
- nangina - 'shadow/ghost' - contemporary association with 'fairy' or 'elf' - a supernatural entity dwelling 'in the hill - dancing (and) fond of children'
- buga nubrana - 'the man's eye' - associated with the sun - possibly a benign entity
Traditional Aboriginal Tasmanians also related beliefs of a spiritual afterlife. One such belief, related by an aboriginal person from the west coastal nation, was that the spirit of the dead travelled to a place over the sea: to the far north-west, called Moo-ai. This possibly reflects the ancestral memory of the Mara language group, resident in Western Tasmania, who are believed to have settled Tasmania from the Warrnambool region in modern day Victoria. but other Tasmanians state that after death their spirits would have a post-corporeal existence in their traditional lands.
Other reference is made to an Island of the Dead tini drini, described as 'an island in Bass Strait' where the dead would be reincarnated or 'jump up white men'. White here does not refer to european, but rather the skeletal or phantasmic nature of returned dead.
The dead might be cremated or interred in a hollow tree or rock grave, dependant on clan custom Aboriginal people were also recorded to keep bones of dead people as talismans or amulets. The bones might be worn on a kangaroo sinew string bare around the neck or enclosed in a kangaroo skin bag.
Traditional Tasmanian Aboriginals saw the night sky as residence of creator spirits (see above) and also describe constellations that represent tribal life; such as figures of fighting men and courting couples.
Basket making is a traditional craft which has been carried through into contemporary art. Baskets had many uses, including carrying food, women's and men's tools, shells, ochre, and eating utensils. Basket-like carriers were made from plant materials, kelp, or animal skin. The kelp baskets or carriers were used mainly to carry water and as drinking vessels.
Plants were carefully selected to produce strong, thin, narrow strips of fibre of suitable length for basket making.
Several different species of plant were used, including white flag iris, blue flax lily, rush and sag, some of which are still used by contemporary basket makers, and sometimes shells are added for ornamental expression.
Tasmanian Aboriginal shell necklace art
Making necklaces from shells is a significant cultural tradition among Tasmanian Aboriginal women. Necklaces were used for adornment, as gifts and tokens of honour, and as trading objects. Dating back at least 2,600 years, necklace-making is one of the few Palawa traditions that has remained intact and has continued without interruption since before European settlement. A number of shell necklaces are held in the collection of the National Museum of Australia.
Ochre is an important cultural resource for the Tasmanian Aboriginal community. Traditionally, Aboriginal women had the exclusive role of obtaining ochre. Today, many Tasmanian Aboriginal men continue to respect the traditional cultural custom by obtaining ochre from women only.
Tasmanian ochre ranges in colour from white through yellow to red. It has many uses, including ceremonial body marking, colouring wood craft products, tie-dyeing and various other uses in crafts and arts. Tasmanian Aborigines consider ochre to be a special cultural resource.
Traditionally, Aboriginal people have sourced ochre from sites throughout Tasmania. The most celebrated site is Toolumbunner in the Gog Range in NW Tasmania. This site lies in the traditional lands of the Pallitorre Clan and was a significant site of ochre mining, tribal meeting, celebration and trading.
Colonial settlers describe various ceremonies enacted by aboriginal people. Tasmanians would gather for ceremony that contemporaries called 'corobery', although that is a mainland aboriginal word. Dance and singing was a feature of these ceremonies and dance would encompass reenactment of traditional tales and also recent events. Robinson describes reenactment of a horseman hunting an aboriginal person via the display of the 'horse-dance' as well as the sensual 'devil-dance' performed by women form the Furneaux islands
Battle and funeral was also the time for painting the body with ochre or black paint. The important ceremonial meaning of painting the body can be inferred by record of discussion at the funeral for the Aboriginal man 'Robert', in Launceston, where an Aboriginal mourner was asked by a settler why he painted his body for the funeral and he replied 'what do you wear fine clothes for?'
Contemporary colonial settlers relate several examples of pictorial art drawn on the insides of huts or on remnants of discarded paper. These designs are generally circular or spiral motifs that represent celestial bodies or figures of clans-people. Robinson related that one design in an aboriginal hut was very accurately drawn and was created via the use of a kind of wooden compass.
The most enduring art form left by Tasmanians are petroglyphs, or rock art. The most elaborate site is at Premighana on the West Coast, although other significant sites exist at the Bluff in Devonport and at Greenes Creek. Smaller sites include the cupules at meenamatta Blue Tier and isolated circle motifs at Trial Harbour.
Aboriginal people inhabited Tasmania's South-west from the last glacial maximum and hand stencils and ochre smears are found in several caves, the oldest of which is dated to 10000 years ago.
Modern Tasmanian Aboriginal culture
Tasmanian Aboriginal people are asserting their identity and culture through the visual arts. The art expresses the Aboriginal viewpoint on colonial history, race relations and identity. Themes consistent in modern Tasmanian Aboriginal art are loss, kinship, narratives of dispossession but also survival. The art is modern, using textiles, sculpture and photography but often incorporates ancient motifs and techniques such as shell necklaces and practical artifacts.
Photographer Ricky Maynard has had his work exhibited internationally and his documentary style 'brings to light the stories of indigenous people where they have previously been absent or distorted. His photographs mark historical sites, events and figures of great significance to Tasmanian and mainland Aboriginal people, and speak to their struggle in a subtle, poetic, and powerful way.'
Modern painting in Tasmania is starting to use techniques shared by indigenous art in mainland Australia but incorporating traditional Tasmanian motifs, such as spirals and celestial representation. This shows that, like mainland Australia, indigenous art is dynamic and evolving from established post-colonial preconceptions.
Tasmanian Aboriginal women have traditionally collected Maireener shells to fashion necklaces and bracelets. This practice continues by Aboriginal women whose families survived on the Furneaux Islands, handed down by elder women to maintain an important link with traditional lifestyle. Late in the nineteenth century a number of women aimed to keep this part of their traditional culture alive in order to allow their daughters and granddaughters to participate in their cultural heritage. Today, there are only a few Tasmanian Aboriginal women who maintain this art, but they continue to hand down their knowledge and skills to younger women in their community. Shell necklace manufacture continues to maintain links with the past but is expressed as a modern art form.
Tasmanian Aboriginal authors in the past century have written history, poetry, essays and fiction. Authors such as Ida West have written personal stories concerning the lived experience of indigenous Tasmanians during the 20th Century, exploring themes of community, endurance and exposure to covert racism. Currently, academic writers such as Greg Lehman are also asserting an Aboriginal reading of history and creation tales that have long been the province of non-indigenous academic writers.
Jim Everett is a published poet and author and is the first aboriginal writer in Residence at the University of Tasmania. He argues about his work:
"(Australian people)need to know us, the Indigenous people of this land. They need to understand that we are not the aliens. Aboriginal students want knowledge that provides a strengthening of Aboriginality and developmental themes for the future"
As with the visual arts, indigenous Tasmanian authors are currently asserting their voice after years of being obscured from the wider Australian community.
In June 2005, the Tasmanian Legislative Council introduced an innovated definition of aboriginality into the Aboriginal Lands Act. The bill was passed to allow Aboriginal Lands Council elections to commence, after uncertainty over who was 'aboriginal', and thus eligible to vote.
Under the bill, a person can claim "Tasmanian Aboriginality" if they meet the following criteria:
- Community recognition
Government compensation for "Stolen Generations"
On 13 August 1997 a Statement of Apology (specific to removal of children) was issued – which was unanimously supported by the Tasmanian Parliament – the wording of the sentence was
That this house, on behalf of all Tasmanian(s)... expresses its deep and sincere regret at the hurt and distress caused by past policies under which Aboriginal children were removed from their families and homes; apologises to the Aboriginal people for those past actions and reaffirms its support for reconciliation between all Australians.
There are many people currently working in the community, academia, various levels of government and NGOs to strengthen what has been termed as the Tasmanian Aboriginal culture and the conditions of those who identify as members of the descendant community.
In November 2006 Tasmania became the first Australian state or territory to offer financial compensation for the Stolen Generations, Aboriginal people forcibly removed from their families by Australian government agencies and church missions between about 1900 and 1972. Up to 40 Aboriginal Tasmanians' descendants are expected to be eligible for compensation from the $5 million package.
Some notable Aboriginal Tasmanians
Literature and entertainment
- The play The Golden Age by Louis Nowra
- The novel English Passengers by Matthew Kneale
- Historical novel Doctor Wooreddy's Prescription for Enduring the Ending of the World by Mudrooroo
- The poem Oyster Cove by Gwen Harwood
- The AFI Award-winning 1980 film Manganinnie, based on Beth Roberts's novel.
- The Novel The Roving party by Rohan Wilson - fictional account of Manarlagenna and William 'Black Bill' Ponsonby during the Black War.
- Rhys Jones: 3,000–5,000, N. J. B. Plomley: 4,000–6,000, Henry Reynolds: 5,000–7,000, Colin Pardoe: 12,000+ and David Davies: 15,000.
- For discussion of the Truganini claim, and the other candidates, Suke and Fanny Cochrane Smith, see Taylor 2004, pp. 140ff.
- Lyndall Ryan denies Truganini was the last 'full-blood', and makes a case for Suke (d. circa 1888)
- The Lagoons was located on a narrow sandbank, covered with ferns and scrub. It was bounded on one side by the sea, and on the other side by a saltwater lagoon bordered with thick tea-tree which cut off access to the main island.
- Since the 1980s this petition has been the focus of a major argument in the legal battle regarding the promises that Robinson and Governor Arthur made to the Tasmanian Aborigines.
- Australian Census 2016.
- "Census 2016: Call for probe following rise in Tasmanians claiming to be Indigenous". Australian Broadcasting Corp. Australian Broadcasting Corp. 28 June 2017. Retrieved 17 August 2017.
- Lehman 2006.
- Madley 2008, pp. 77–106.
- Bonwick, James: Daily Life and Origins of the Tasmanians, Sampson, Low, Son and Marston, London, 1870
- Bonwick, James: The Last of the Tasmanians, Sampson Low, Son & Marston, London, 1870
- Flood, Josephine: The Original Australians: Story of the Aboriginal People, Allen & Unwin, 2006 ISBN 978-1741148725.
- Windschuttle, Keith, The Fabrication of Aboriginal History, Volume One: Van Diemen's Land 1803–1847, Macleay Press, 2002
- Blainey, Geoffrey: A Land Half Won, Macmillan, South Melbourne, Vic., 1980, p 75
- Tatz, Colin: With Intent To Destroy: Reflections on Genocide, Verso Books 2003
- Van Diemen's Land James Boyce, Verso Books 2009 p. 297
- Ryan 1996, p. 220.
- Pardoe 1991, pp. 1–27.
- "Preliminary zoo archaeological interpretations from Kutikina Cave, south-west Tasmania.." The Free Library. 2006 Australian Institute of Aboriginal and Torres Strait Islander Studies 11 Nov. 2014
- Archaeology News 2010.
- Brimfield 2010.
- Diamond 1999, p. 492.
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- Cotton 1887.
- ABS 2008.
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- Ryan 1996.
- Manne 2003.
- Australian Bureau of Statistics 2002.
- McFarlane, 2008: 119
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- Merry 2003.
- Roth 1899.
- Smith 1971, p. 57.
- Bringing them Home – The Report.
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- Boyce, James: Van Diemen's Land, Black Inc, 2008, ISBN 978-1-86395-413-6, p65
- Roth 1899, pp. 172–173.
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- Cove, John J.: What the Bones Say: Tasmanian Aborigines, Science, and Domination McGill-Queen's University Press 1996, Pp 25–29 ISBN 0-88629-247-6
- Ryan 1996, pp. 313–314.
- Roth 1899, p. 3.
- Howson 2004.
- Australian Dictionary of Biography.
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- Bodies of Knowledge.
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- Huys 2009, p. 17.
- Ryan, Lyndall (2012). Tasmanian Aborigines: a history since 1803 (1 ed.). Crows Nest: Allen & Unwin. ISBN 978-1-74237-068-2
- Ryan 1996, p. 17.
- Plomley 1992, p. 18.
- Plomley 1992, pp. 18–19.
- Plomley 1992, pp. 18–20.
- Ryan, Lyndall (2012). Tasmanian Aboriginals: A history since 1803. Crows Nest: Allen & Unwin. ISBN 978 1 74237 068 2
- Plomley 1992, pp. 18–21.
- Ryan 1996, p. 22.
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- Refshauge 1804.
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- Bethell 1957.
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- Stancombe 1968.
- Clements 2014.
- Plomley, Brian (2008). Friendly Mission: The Tasmanian Journals and Papers of George Augustus Robinson (2nd ed.). Hobart: Quintus.
- Casella 2002, p. 30.
- Plomley 1992, pp. 23, 24.
- Ryan 2012, p. 32.
- Plomley 2008, p. 1005.
- Ryan 2012, p. 20.
- Plomley 1992, p. 20.
- Kee, Sue (1991). Aboriginal archaeological sites in North East Tasmania. Hobart: Occasional paper / Dept. of Parks, Wildlife and Heritage 0156-2797; no. 28. ISBN 0724617620
- Hansen 2004, p. 125.
- Syme, Ball & Elder 2012.
- Plomley 2008, p. 315.
- Plomley 1992, p. 31.
- Plomley 2008, p. 1011.
- Kee, Sue (1991). Aboriginal archaeological sites in North East Tasmania. Hobart: Occasional paper / Dept. of Parks, Wildlife and Heritage 0156-2797; no. 28. ISBN 0724617620.
- Aboriginal Cultural Heritage Survey 2001.
- Tasmania. Regional Guide Series. Lonely Planet 2008 pp 136–137 ISBN 1-74104-691-2
- Reynolds 2006.
- Haynes 2000, pp. 53–90.
- Plomley 2008, p. 436.
- Plomley 2008, p. 514.
- Plomley 2008.
- Plomley 2008, p. 52.
- Plomley 2008, p. 319.
- Worms 1960, pp. 1–16.
- Worms 1960, p. 7.
- Worms 1960, p. 8.
- Worms 1960, p. 9.
- Worms 1960, p. 10.
- Worms 1960, p. 11.
- Worms 1960, p. 14.
- Worms 1960, p. 15.
- Plomley 2008, p. 498.
- Plomley 1991.
- Worms 1960, p. 12.
- Plomley 2008, p. 540.
- Plomley 2008, p. 70.
- Tasmanian art online.
- National Museum of Australia.
- Sagona 1994.
- Plomley 2008, p. 706.
- Plomley 2008, p. 579.
- Plomley 2008, p. 626.
- Plomley 2008, p. 575.
- Bednarick 2007, pp. 161–170.
- Jones 1995.
- Humphries 2015.
- Ricky Maynard.
- Rosalind Langford - Connecting Spirits.
- Tasmanian aboriginal art.
- Tasmanian Aborigines in their own write 1989.
- Bio - Patsy Cameron.
- West 1987.
- Greg Lehman profile.
- Tasmanian Legislation – Aboriginal Lands Act 199.
- Wilson 2011.
- "Aboriginal and Torres Strait Islander Population: 2016 Census Data Summary". Australian Bureau of Statistics. Retrieved 16 July 2017.
- "Aboriginal Cultural Heritage Survey" (PDF). January 2001.
- "Aboriginal Occupation". Australian Bureau of Statistics. 26 March 2008. Retrieved 26 March 2008.
- "Archaeology News". March 2010.
- "Australian Bureau of Statistics - 2011 Census".
- Bednarick, Robert (2007). "Petroglyphs of Meenamatta, Blue Tier mountains, Tasmania". Rock Art Research. 14:2: 161–170.
- Bethell, L (1957). The Story of Port Dalrymple. Hobart, Tasmania: L.G. Shea.
- "Bio - Patsy Cameron". University of Tasmania. Retrieved 11 November 2015.
- "Bodies of Knowledge". The Museum. Season 1. Episode 2. 17 May 2007.
- Breen, Shayne; Summer, Dyan (2006). Aboriginal Connections with Launceston Places. Launceston, Tas: Launceston City Council. ISBN 0959609040.
- Brimfield, Barry (2010). Long Trek South A search for the history of the Palaeolithic Tasmanians. Mowbray, Tasmania: Author. ISBN 9780980678833.
- "Bringing them Home – The Report". Human Rights and Equal Opportunity Commission.
- "Burnie: A Thematic History" (pdf). Burnie City Council.
- Casella, Eleanor Conlon (2002). "Archeology of the Ross Female Factory". Records of the Queen Victoria Museum. QVMAG Report 108: 30.
- Clarke, Chris (29 January 2015). "Video: Indigenous insight into Gorge's origins". The Examiner. Retrieved 20 July 2015.
- Clements, Nicholas (2014). The Black War. St. Lucia, Queensland: UQP. ISBN 9780702250064.
- Cotton, Edward (1887). "Notes on the Tasmanian Aborigines". Octavius.
- Denholm, Matthew (17 February 2007). "A bone to pick with the Brits". The Australian.
- Diamond, Jared (1999). Guns, Germs, and Steel. Norton. p. 492. ISBN 0-393-06131-0.
- "Dulcie Greeno collection no. 1". National Museum of Australia.
- Gilfedder, Louise (2003). The Nature of the Midlands. Longford, Tasmania: Midlands Bushweb. ISBN 0975091905.
- Gough, Julie. "Artwork about memory, time and place". Retrieved 11 November 2015.
- "Greg Lehman profile". academia.org.au. Retrieved 11 November 2015.
- Hansen, David (2004). John Glover and the Colonial Picturesque. Hobart: Tasmanian Museum and Art Gallery. p. 125. ISBN 9780975054512.
- Haygarth, Nic (2013). Norfolk Plains. A history of Longford, Cressy, Perth and Bishopbourne. Northern Midlands Council. pp. 4–5. ISBN 9780646590141.
- Haynes, Roslynn (2000). Astronomy Across Cultures: The History of Non-Western Astronomy. Great Britain: Kluwer. pp. 53–90. ISBN 978-0-7923-6363-7.
- Howson, Peter (June 2004). "Pointing the Bone. Reflections on the Passing of ATSIC" (PDF). Quadrant magazine. Archived from the original (pdf) on 28 March 2005.
- Humphries, Alexandra (16 Oct 2015). "Sculptor carves out his Aboriginal story". The Examiner. Retrieved 11 November 2015.
- Huys, Stuart (2009). "Appendix E: A Cultural Heritage Assessment of Cullenswood 2 and 3, Fingal Valley, Eastern Tasmania" (PDF). Cornwall Coal: Culllenswood 2 Environmental Effects Report (Report). Environment Protection Authority Tasmania. p. 17.
- "Interview with Kaye McPherson (Lia Pootah elder)". Four Corners. Australian Broadcasting Corporation. 26 August 2002.
- Jones, Rhys (1995). "Tasmanian archeology: Establishing the Sequences". Annual Review of Anthropology.
- Kee, Sue (1990). Midlands Aboriginal Archeological Site Survey. Hobart, Tasmania: Dept of Parks, Wildlife and Heritage.
- "Legislative Council Select Committee on Aboriginal Lands". 10 April 2002.
- Lehman, Greg (2006). "The Palawa Voice". The Companion to Tasmanian History. Centre for Tasmanian Historical Studies, University of Tasmania. Retrieved 8 May 2016.
- Lennon, Paul. "Stolen Generations Public Release". Archived from the original on 13 August 2007.
- Madley, Benjamin (2008). "From Terror to Genocide: Britain's Tasmanian Penal Colony and Australia's History Wars". Journal of British Studies. North American Conference on British Studies. 47 (1): 77–106. doi:10.1086/522350. ISSN 1545-6986. JSTOR 25482686. (Registration required (. ))
- "Mannalargenna". Utas.ed.au. Retrieved 26 April 2015.
- Manne, Robert (2003). Whitewash. 317–318: Schwartz Publishing. ISBN 0-9750769-0-6.
- McFarlane, Ian (2008). Beyond Awakening: the Aboriginal Tribes of North West Tasmania: a History. Studies in the history of Aboriginal Tasmania. Launceston, Tas.: Fullers Bookshop. ISBN 978-0980472004.
- Merry, Kay (2003). "The Cross-Cultural Relationships Between the Sealers and the Tasmanian Aboriginal Women at Bass Strait and Kangaroo Island in the Early Nineteenth Century" (pdf). Flinders University Department of History.
- Pardoe, Colin (1991). "Isolation and Evolution in Tasmania". Current Anthropology. 32 (1): 1–27. doi:10.1086/203909.
- Plomley, Brian (1991). The Westlake papers: records of interviews in Tasmania by Ernest Westlake. QVMAG.
- Plomley, Brian (1992). Occasional Paper no. 5 - The Tasmanian Tribes and Cicatrices as Tribal Indicators among the Tasmanian Aborigines. Hobart: QVMAG. p. 18.
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- Refshauge, W. F. (3 May 1804). "An analytical approach to the events at Risdon Cove on 3 May 1804". Journal of the Royal Australian Historical Society. Retrieved 25 February 2013 – via HighBeam Research.
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- Richards, Paul; Johnson, Murray (2007). Health, Wealth and Tribulation: Tasmania's Cataract Gorge. Launceston, Tasmania: Myola House. p. 63. ISBN 0977565424.
- "Ricky Maynard". Stills Gallery. Retrieved 11 November 2015.
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- Ryan, Lyndall (2012). Tasmanian Aboriginals: A history since 1803. Crows Nest: Allen & Unwin. p. 32. ISBN 978 1 74237 068 2.
- Sagona, Antonio (1994). 'Bruising the Red Earth: Ochre Mining and Ritual in Aboriginal Tasmania'. Melbourne, Australia: Melbourne University Press. ISBN 0-522-84602-5.
- "Shell necklace with opalescent green maireener and black cat's teeth feature shells, by Dulcie Greeno". National Museum of Australia.
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- Stancombe, Hawley (1968). Highway in Van Diemen's Land. Glendessary, Tas: Stancombe. ISBN 0959929312.
- Syme, Lance; Ball, Patrick; Elder, Stuart (August 2012). "Caason Fingal Tiers Mine Project: Aboriginal Heritage Impact Report" (PDF). Break O'Day Local Government Area. Retrieved 29 April 2015.
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- "Tasmanian Legislation – Aboriginal Lands Act 1995".
- Taylor, John (March 2006). The Palawa (Tasmanian Aboriginal) Languages: A Preliminary Discussion (thesis). University of Tasmania.
- Taylor, Rebe (2004). Unearthed: the Aboriginal Tasmanians of Kangaroo Island. Wakefield Press. pp. 140ff.
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- Wilson, Rohan (2011). The Roving Party. Sydney: Allen & Unwin. ISBN 9781742376530.
- Worms, E.A. (1960). "Tasmanian Mythological Terms". Anthropos. 55 (1): 1–16. JSTOR 40453717.
Media related to Tasmanian Aboriginals at Wikimedia Commons
- The Last of the Tasmanians on Wikisource
- Foster, S.G. Contra Windschuttle, Quadrant, March 2003, 47:3 Retrieved from Internet Archive 13 December 2013.
- Records Relating to Tasmanian Aboriginal People from the Archives Office of Tasmania "Brief Guide No. 18". Retrieved from Internet Archive 13 December 2013.
- Statistics – Tasmania – occupation (from the Australian Bureau of Statistics)
- The Lia Pootah People Home Page
- Historian dismisses Tasmanian aboriginal genocide "myth" (contains edited transcript of 2002 ABC radio interviews by Peter McCutcheon with historian and author Keith Windschuttle and historian and author Henry Reynolds)
- "Native Fiction" a sympathetic New Criterion review of Keith Windschuttle's book casting doubt on a supposed Tasmanian genocide. Retrieved from Internet Archive 13 December 2013.
- Australians for Native Title and Reconciliation (ANTaR)
-  Reconciliation Australia
- 1984 Review of Tom Haydon's documentary "The Last Tasmanian" (1978)
- "Tension in Tasmania over who is an Aborigine" Article from The Sydney Morning Herald newspaper by Richard Flanagan
- A history from the Australian Human Rights and Equal Opportunity Commission.
- Transcript of current affairs television program Sunday with Keith Windschuttle, Prof. Henry Reynolds, Prof. Cassandra Pybus, Prof. Lyndall Ryan, and others. Retrieved from Internet Archive 13 December 2013.
- National Museum of Australia
- List of multiple killings of Aborigines in Tasmania: 1804–1835 by Lyndall Ryan, 5 March 2008
- Report details crimes against Aborigines Brett Stone, 7 September 1999
- Black War: The Destruction of the Tasmanian Aborigines Runko Rashidi, 1998.