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Life on Spring Creek

~ A blog by Jacqui Durrant

Life on Spring Creek

Category Archives: Yackandandah

Revisiting the forgotten world of Victoria’s alpine valleys and ranges: the case for restoring our ancient open woodlands

21 Thursday May 2020

Posted by Jacqui Durrant in Beechworth, Benalla, Tangambalanga, Uncategorized, Wangaratta, Yackandandah

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Tags

Australasian bittern, Brolga, Bush stone curlew, Bushfire, Dingo, Freshwater catfish, Ian Lunt, Kangaroo grass, Matt Herring, Murray Cod, Ovens River, Red Gum woodland, Regent Honey-eater, Rufus Bettong, Silver Banksia, Stanley Plateau, Tiger Quoll, Tony Rinaudo, Trout Cod

For ecological inspiration, and climatic salvation, we need to revisit the ancient open woodlands of North East Victoria.


warby 3

A vista looking south-east from Mount Glenrowan, drawn by Eugen von Guerard in the 1860s, shows the Ovens, King River and Fifteen Mile Creek Valleys clothed in open red gum and box woodland. Blakey’s Red Gum can be seen in the foreground.

Note: This is a referenced transcript of the lecture I delivered at the Stanley Hall in the Spring of 2019 for the Geoff Craig Memorial lecture, organised by the Stanley Athenaeum.

I’d like to start by offering my thanks to the Friends of the Stanley Athenaeum for bestowing upon me the honour of giving this year’s Geoff Craig Memorial lecture, which I’ve titled ‘Revisiting the forgotten world of Victoria’s alpine valleys and ranges,’ and which I have decided to subtitle, ‘the case for restoring our ancient open woodlands’.

This lecture has its origins in the exhibition, Fire on the Plateau — A History of Fire and its Management in Stanley, which opened at the Stanley Athenaeum in May to commemorate the 10 year anniversary of the 2009 bushfires. It was curated by Ali Rowe, and I was employed as the principal researcher for the project with the idea that I would produce some panel text and a short essay. I started researching, and before I knew it, I had enough information for a book.

Today I won’t be speaking directly to the content of the book. Instead, I want to tell you about some of the broader insights I gained while I was researching. At the beginning of the project, myself, Ali Rowe and the Friends of the Stanley Athenaeum — in this case, namely Chris Dormer, Helen McIntyre, Janet Sutherland and Valerie Privett — brainstormed what we knew about the history of fire in Stanley. I asked, When was the last big bushfire in Stanley, prior to the 2003 fires? There’d been some big fire events in Victoria the 1980s — Ash Wednesday in 1983, and big fires through Mount Pilot and Mount Buffalo in 1985, and we expected that Stanley would have a similar history of bushfire. But no one could remember a bushfire in Stanley in the 1980s. We soon realised there were no stories about Stanley being burnt-out even in the infamous Black Friday bushfires of 1939, when most of Victoria was burnt. I trawled through the archives, and what I discovered was quite unexpected, at least to us: that there had been no significant bushfires on the Stanley Plateau for well over 100 years. 

On reflection, what’s really interesting to me, is that we had started out expecting that Stanley would have this long history of big bushfires — it was almost as if we had projected our current expectations of the environment backwards through time — and it took a historical study to correct our view.

There’s no hard scientific evidence as to why Stanley had so few bushfires prior to 2003, but quite clearly, the area used to be a pretty safe bet in terms bushfire risk. The Stanley Plateau had a cool climate, with a high ground moisture content, and wet peppermint and blue gum forests, with ferny gullies that remained damp even in Summer; in fact it was so damp that if you walked through the forest, you’d come out with leeches on your legs. But as we all know, something really big has changed. The Plateau is drier and Stanley is now officially classified as an area of ‘extreme risk’ on the CFA’s Victorian Fire Risk Register. 

When I started the project, I didn’t realise that I would be charting such a big environmental change. But during the research, I was engaging with letters, diaries, reminiscences and government records dating from the time of the arrival of Europeans in North East Victoria from the late 1830s onwards; and I came to realise that the environment I was reading about in these historical documents was so different from our current understanding of the environment today, that it now constitutes a kind of ‘forgotten world’ to us. However through historical records, we can revisit this forgotten world of North East Victoria’s alpine valleys and ranges, and see what’s changed.

***

When I was at university I was very fortunate to be lectured by a historian called Greg Dening, who earlier in his life had been a Jesuit priest. Dening used to talk about a particular Spiritual Practice originally taught to the Jesuit order by theologian Ignatius Loyola, which he in turn applied to his own method of composing history — a practice called ‘composition of place.’ In composition of place, when one reflects on a scriptural passage or events, one first imagines the scene in concrete detail, places oneself inside that scene, and then attends to the thoughts and feelings that arise in order to comprehend it. And this is what I would like for us to be able to do today with some of the vivid sites, sounds and sensations, that I have found in the archives, relating to this forgotten world of our alpine valleys and ranges. 

A good place to start composing our forgotten world, is by using the reminiscences of George Kinchington. Kinchington was a child when he first arrived in the Yackandandah Valley in the winter of 1838. He was in the company of his family; his father was to be the manager of the newly formed Kergunyah station. They were among the very first non-Aboriginal people to enter the Yackandandah Valley. And he would later recall of it,

‘As we approached the Murramerangbong Hills and crossed the creek, I thought that of all the pretty places I had seen, Yackandandah was the prettiest. As far as the eye could reach stretched a great park, covered with large timber and under-growths of luxuriant grass. The creek itself could be seen for miles, and wound along in a wide and continuous bed of reeds and raspberry briars, with here and there a lake, in which were immense flocks of wild duck, widgeon, teal, black swan, and pelicans. The water, too, was beautifully clear and abounded with fish. Occasionally some native dogs, of which there were large numbers, would run across our path, and we would some times catch sight of a herd of kangaroo or wallaby, or see an emu raise its startled head to look at us. The country was very open; and with the exception of some native hop, grass trees, gebung, a little ti-tree, and some wild cherries, the land was quite devoid of scrub….’ [1]

This valley, in fact all of valleys of North East Victoria, were like parkland: grasslands interspersed with stately trees spaced widely enough to allow for easy travel — you could gallop a horse or pull a wagon through a valley, completely unhindered by undergrowth. Pre-Raphaelite artist Thomas Woolner who visited in 1852, described it as ‘splendid country that looked like an immense park left to decay and run wild: the trees shoot in sinuous, fantastic growth … the ground [is] spangled with serene little wildflowers’. [2] Woolner’s description of this park as being left to ‘decay and run wild’, was entirely appropriate, because by the time he was seeing it in 1852, European settlement had interrupted the Aboriginal burning regimes that had helped give the countryside its manicured, park-like appearance.

The native pasture in these valleys was spectacular; the first Europeans could barely believe their eyes. Local squatter David Reid noted that along the banks of the Ovens River at Tarrawingee in the late 1830s the kangaroo grass looked ‘more like a field of barley, or rather oats, than anything else’ and was so tall, it could be tied over a horse’s withers as it grew on either side. [3] I thought this had to be a bit of an exaggeration, but William Hovell (of Hume and Hovell fame) wrote in 1824 that in Victoria, ‘The grass .. is … frequently as high as [our] heads, and seldom lower than [our] waists.’ [4]

We can add to our composition of place by knowing that the soils of these valleys was soft, even spongy underfoot, because it had never been compacted by hard-hoofed animals. Early European arrivals had found their way into North East Victoria simply by following the impressions of cartwheels left by Major Mitchell’s expedition of 1836, which had sunk into the soft soils. Some Europeans were even distrustful of this weirdly open soil. Ovens Valley selector Edward Hulme complained of his ‘inferior crab-holey grassland’. [5] When in the Buckland Valley in 1853, English author William Howitt complained that ‘everywhere the soil is of a light porous quality, which absorbs the rain like a sponge, and in the heat exhales malaria. You may smell the dry-rot of decaying roots of trees as you walk over the surface.’ [6] Howitt thought the soils produced dangerous miasmas that were making the gold miners ill, but what he was describing was the rich smell of hummus, which retained moisture in soils, kept open and alive partly by the sheer mass of insect life.

You see, Howitt was a complainer, also about the insects here, which he said were ‘endless in numbers and form. Many are most singular and curious; but the ants, the flies, the centipedes, and the scorpions, are a terrific nuisance. … They cover the whole surface of the ground, I might almost say of the whole colony, of all colours and sizes; and almost every variety of them stings keenly. Nor is it the ground only on which they swarm; there is not a log lying on the ground, nor a tree standing in the forest, up and down which they are not creeping in myriads.’ [7] And I think, one can only imagine that the sound of cicadas and crickets in the summer must have been deafening.

Which brings us to another aspect of this forgotten world — the way it sounded. It was noisy! Across much of the countryside in Victoria were vast woodlands of silver banksia, which the colonists called ‘honeysuckle’. At Wooragee, Greta, Carboor, Myrtleford, Mudgegonga, and Whorouly — where the banksia vied with grasstrees — these woodlands, in season, were dripping with nectar, supporting huge numbers of insects, mammals — and of course, birds: black cockatoos and parrots, and songbirds — the sittellas, robins, honey-eaters, spine-bills, wattlebirds and friarbirds, made the bush a noisy place. It had been rumoured in England that Australian songbirds had no song — but Australian birds are louder and more melodious than any birds on earth. In fact, we now know that Australia is the ancestral birth place of songbirds. [8]

Murmungee Map

A map of newly surveyed agricultural lots at Murmungee (roughly 10km south of Beechworth), demonstrates that it was originally clad in a forest which included ‘Honeysuckle’ (Silver Banksia).

But it was at night that the sounds of the alpine valleys and ranges really came into themselves. Assistant Protector of Aborigines James Dredge complained of a night spent on Bontharambo station near Wangaratta in 1840, that he was kept awake all night by the ‘romping of rabbit rats’, [9] which were probably Rufus Bettongs — cute little animals, which scratch about and make a noise like a chainsaw when annoyed. Around Stanley, we still hear the hideous, choking growl of koalas in mating season, but we no longer hear the wailing, banshee-like cry of Bush Stone Curlews piercing the darkness of local forests. [10] Imagine what these two hideous calls sounded like in combination; and on top of that, Emily Skinner, the wife of a gold miner living in the Buckland Valley in the 1850s, described how the howling of dingoes at the top end of the valley would set off the next pack howling, so that the howling would spread down the length of the Buckland. [11] In 1881, Beechworth’s Ovens and Murray Advertiser reported that Mrs Morrison of Mudegonga had been ‘almost frightened to death with the yells of the dingoes all night’ when stranded overnight on the road to Stanley. [12]

And dingoes weren’t the only carnivorous predators in these forests. On 4 July 1854, American gold seeker Gordon Tucker celebrated Independence Day in Beechworth with a day’s sport of ‘killing native cats’. [13] He was shooting the glorious Tiger Quoll, aka the Spot-tailed Quoll — the largest marsupial carnivore of mainland Australia — it’s roughly 2/3 the size of a Tasmanian tiger — really, it’s a mini-Tassie-tiger with spots instead of stripes — with a piecing rasp of a bark.

But one of the weirdest sounds was a booming noise that came from swamplands, that many people thought could only be the call of the mythical bunyip; for it was a noise that came from an almost equally elusive and secretive marsh-dweller. William Howitt described its call, while travelling alongside a vast marsh near Wangaratta — the Greta swamp — in late 1852: ‘the most extraordinary thing there, was the booming of the bitterns. I never heard anything like it, and could not have supposed any bird capable of producing such a sound. It was like the low bellowing of bulls… but perhaps still more like some one blowing into the spout of a watering-[can]. The force and [the] compass of it, and the distance to which the sound could be heard, were amazing.’ [14]

The shallow cane-grass marshes at places like Tangambalanga, Bontharambo, and Greta not only supported the Australasian bittern, but also attracted flocks of Magpie geese, [15] and the dancing cranes we call brolgas, but which the Waveroo people called birranga. [16]

The colours of our forgotten world were different too. The Ovens River at Wangaratta wasn’t just clear, it was described as being azure-green. [17] And if you looked into that translucent azure-green water, you would see shoals of fish. At Markwood, in 1871, it was reported that fish of all kinds were constantly turning up in James Henley’s waterwheel, so that in half-an-hour there would be two dozen fish, chiefly bream [probably Macquarie perch] — some three and four pounds each. The small ones were returned to the river, but at least a hundred weight [50kg] of saleable fish were pulled out every 24 hours.’ [18]

Being able to see clearly what was at the bottom of a river could be a wondrous thing, but at the same time, it might put you off swimming. In 1885, the Ovens and Murray Advertiser recalled a time, ‘before the Snowy Creek and Omeo [gold] rushes took place, when [on] any day, in the then pellucid waters of the Mitta Mitta, one could see… fish, from the size of a minnow to the “leviathan,” …voracious codfish that could swallow a dog — or, for that matter, a baby — whole, disporting themselves in the depths among the boulders which are so marked a feature in the upper reaches of this lovely and picturesque river.’ [19]

Even tiny streams like Holmes’ Creek in Beechworth (which crosses Camp Street at the bottom of the hill), such a minor creek that barely anyone today even remembers its name, was a ‘beautifully clear stream with crayfish in it; and wild hop and may over-hung the water which sheltered the wild violet and geranium.’ [20] Beechworth was called Baarmutha by the Waveroo people, said to mean ‘many creeks’, which also suggests plenty of crayfish in winter. [21]

Creeks and Rivers often moved far more slowly than what they do today, as their banks were dense with reeds, and their waters snagged with timber. JFH Mitchell recalled that in his childhood, in the 1840s, the banks of the Murray River at Wodonga were dense with cumbungi and common reed, up to 20 feet high. [22] When it flooded in Spring, you could take a canoe from Wodonga to Townsend Street in Albury. [23] And when the water receded along the banks of the Ovens and Murray, it replenished the lagoons, whose warmer, stiller waters would be filled with river catfish, and thick beds of freshwater mussels. The catfish, which are now almost locally extinct, also thrived in the kinds of waterways like the Whorouly Creek and the Broken River, originally called the ‘Winding Swamp,’ that ceased to flow in summer. [24] George Kinchington explained, ‘The creeks stopped running about Christmas time [and] then became a chain of water-holes.’ [25]

What the woodlands surrounding these rivers, creeks and lagoons lacked in density they often made up for in height. In 1853, William Howitt reported fallen trees on the Nine Mile Creek up to 60 metres long. [26] That’s a tree which stood at least four storeys high; higher than the very top of the bell-tower on the old Beechworth Post Office. Today the tallest Brittle Gums we have in Beechworth, for example on the Golf Course, are probably 25 metres high. But where you have tall trees, you have a different animals. From the Gold Commissioner’s camp in 1853 on High Street in Beechworth, tent keeper William Murdoch recorded how, ‘One of the men shot a large flying squirrel, its length from the nose to the tip of the tail — four feet.’ [27] This was the beautiful Greater Glider, a wholly arboreal animal with such a huge wingspan that it can only glide safely between very tall, widely spaced trees. The presence of this glider tells us that our forests in Beechworth had mammoth and widely-spaced trees, mature enough to sustain these large flying marsupials in their canopies.

And imagining these tall tree canopies brings me to one last sensation that was once familiar but is becoming increasingly rare, and this comes from a Beechworth resident who wrote to the Ovens and Murray Advertiser in 1907:

‘Next to the Buckland Gap, probably the most delightful spot in the neighborhood of Beechworth was what was called the Cemetery Creek, but which has been more appropriately styled the Emerald Cascades by recent visitors, since [this] more nearly describes its beauties. … this charming locality is at the rear of Baarmutha Park, and consists of a wild glen. The well-worn path charmingly follows the parting stream of crystal water, which leaps from cascade to cascade for at least a mile, between cool-looking, moss-covered rocks. On a hot summer morning this glen was a most inviting scene for the painter, owing to the rare color effects that were produced in the natural objects from the bright sunshine, which with difficulty glanced through the clefts of the dense and beautifully disposed eucalyptus and [native] pines, dappling the deep green moss and grey rocks with its glories. No one ever visited it who did not loudly praise its wonderful coolness or its delirious shade.’ [28]

However, this letter was one of dismay, for the writer continued, ‘On visiting this spot a few weeks ago, sir, imagine my feelings in discovering these lovely trees, which were the cause of all this charm, were all rung [ringbarked] and fast dying! In a year they will be dead and falling, and nothing will be left but a bare, bold blazing mass of rocks. In this case there is I think not even the semblance of an excuse for the destruction.’ [29]

***

If you visit the Emerald Cascades today, I can guarantee you won’t recognise it. It’s a gully near the old rifle range at the back of the Beechworth golf course; which has trickle of water but no cascades. Its tree canopy is sparse, and the granite boulders have been swallowed by a mass of blackberry briars. Only a solitary tree fern still struggles on. In so many ways, the Emerald Cascades is a microcosm of the kinds of environmental changes we’ve wrought on the environment, and how far we’ve got to go in terms of restoring it.

In fact, if there was one lesson from the research done for Fire on the Plateau, it’s that the greatest environmental challenge we have now is how to restore and conserve the environment in ways that will accomodate climate change, but remain in sympathy with the environment of old. Designing ‘climate-smart’ environmental projects might sound like a controversial issue, but the reality is that even locally, ecologists and environmental organisations are now making some pretty valiant attempts to future-proof our forests and fauna:

In Chiltern where conservations have spent decades trying to conserve habitat for the critically endangered Regent Honeyeater, Trust for Nature and BirdLife Australia have given up on the idea of relying solely on local trees like Mugga Ironbark to provide enough nectar. The ironbark isn’t flowering consistently enough to ensure the survival of the honeyeaters, so they’ve started trials, planting super-tough non-indigenous native species —  things like Hairpin Banksia, Crimson Bottlebrush, Spotted Gum, and Silky Oak — in an effort to guarantee that there will be food for the birds all year-round. Not so long ago, this would have been considered a form of environmental heresy.

Over the border on the Monaro Tablelands, the majestic Ribbon Gums (E. viminalis) — kind of like the Monaro equivalent of Victoria’s high country Snow Gums (E. pauciflora) — have been dying across the landscape since the 1990s. The weather’s been just too hot, and there have been too many droughts, and the gums are so water-stressed that they’ve become susceptible to invasion by Eucalyptus Weevil, which have been literally eating the tree canopies to death. Now Greening Australia and Upper Snowy Landcare have started running trials of 16 genetically different varieties of Ribbon gum, sourced from areas where the climate is hotter and drier, to see which varieties can withstand the changed climatic conditions on the Monaro.

Like the regent honey eater, the elusive bunyip bird of the marshlands, the Australasian Bittern, is also now critically endangered; and in their case, it’s due to loss of natural wetlands. The total population worldwide is now estimated at no more than 2,500 adults; and ecologist Matt Herring has made the amazing discovery that 40% of this global population has been forced to adopt the rice fields in the Riverina as their habitat during breeding season. Matt’s Bitterns in Rice project has been working with Birdlife Australia and the Ricegrowers’ Association to help farmers adapt their farming practices — things like water depth, and time-of-harvest — to help out the nesting birds. And to their credit, many rice farmers are starting to take pride in having bitterns in their rice. Herring says that, ‘There’s a growing body of global research investigating how human-made habitats can help fill the gap left by our vanishing wetlands, from ditches for rare turtles to constructed ponds for threatened amphibians.’ (And here’s where I quickly take my hat off to Beechworth Urban Landcare for their new frog pond on Silver Creek).

In short, there are now many environmental projects aimed at safeguarding flora and fauna against climate change, but if this is the way of the future, one might well ask, what’s the point of environmental history? What’s the point of us reimagining those forgotten valleys and ranges of North East Victoria from 150 years ago? 

I think that the tangible sensations of this forgotten world — the coolness of the shade at places like the Emerald Cascades, the softness underfoot of healthy soils, the azure green sparkle of the Ovens River, and the orchestra of songbirds rising from open woodlands of stately gums, banksia and grass trees — these are ideas worth holding onto. I think they provide us with a vision.

I think that we might be able to have something approaching this stable and abundant environment once again, if we adopted a vision for restoring the ancient parklike woodlands of old. We still have the remnants of this woodland — in the form of veteran paddock trees — but these have a limited life span, and we need to bolster their ranks. Writing of Dunkeld at the southern end of the Grampians, ecologist Ian Lunt has described the way in which the remnant woodland there, while filled with venerable paddock trees, has not seen any meaningful regeneration. And he states, quite poetically (in his blog post ‘The Candles of Dunkeld’):

‘The woodlands bear the weight of a generation gap 100 years wide. We can’t fill that gap. But we can belatedly heal it. If we don’t, the woodlands won’t go on forever, but will peter out… We owe a huge debt to the farmers of Dunkeld. Their stewardship has kept the trees of Dunkeld alive for over a century. But stewardship of the past creates no future for the trees of Dunkeld. The Dunkeld woodlands need stewardship and more. They need some Succession Planning (and planting). Without a rapid transfusion of new plants, the beautiful woodlands of Dunkeld are doomed.’ 

And of course, so are ours in the alpine valleys and ranges.

It sounds like a big job, restoring woodlands, but elsewhere around the world we’ve seen the most spectacular efforts at reforestation in regions far tougher than our own, and I have to raise the example of Tony Rinaudo: he was a Myrtleford boy, who went on to join World Vision and has been instrumental in the reforestation of 5 million hectares of land in sub-Saharan Africa, simply by helping farmers to regenerate existing tree stocks. The farmers initially had some incentives (which is only fair), but when they saw that reforestation boosted soil fertility and crop yields, the project took off on its own.

The localised benefits of restoring the ancient woodlands of our alpine valleys and ranges are are profound. It’s a simple observation but — woodland creates its own local microclimate: the delirious shade of its trees really does create a wonderful coolness; the shelter of trees protects animals and pastures, and the evapo-transpiration from their leaves actually recycles rain into more rain. More tree coverage means less drought. Even if we forget about global climate change priorities like planting forests to capture carbon — and I’m not saying we should (!) but if we did — we still have plenty of reasons to restore our woodlands.

There’s not a fisherman in the world who wouldn’t like a bag a trout cod big enough to swallow a dog, there’s barely a farmer who wouldn’t want to have their stock grazing on rich native pastures — spangled with wildflowers no less, not a child who wouldn’t love to have the pants scared off them by the boom of the Bunyip Bird in Greta swamp. And personally, I’d like to see more Tiger Quolls in our forests again. The last sighting was at Staghorn Flat in 2015, but this is one of only a handful of sightings in the last 20 years.

There are dozens of interesting ideas I’d love to mention in relation to restoring our environment, which of course isn’t just about the trees and shrubs — there are regenerative agriculture practices including the use of diverse native grasses and different grazing regimes to restore soils and pastures; and there’s also the special need to slow down and retain water in our landscape, in the form of unregulated rivers, peatlands, marshlands, lagoons, and of course — importantly for Stanley as a high recharge area — retain ground water to feed natural surface discharge.

In conclusion, acknowledging how much the environment has already been degraded, and how rapidly it’s still changing in the face of climate change, can be psychologically debilitating. But I think if we care about the environment, that one of the most profound acts we can do now, is to raise our baseline of expectations. To do this, we have to commit radical acts of community remembering — we have to remember by whatever means possible and in as vivid terms as possible, the richness, diversity, and abundance that our environment used to have. We need to adopt that old Jesuit meditative practice of ‘composition of place’ — to hold onto to the vision of our ancient open woodlands — and share this vision, to raise the bar on what we will accept and create as our future environmental reality.

This is original written content that is copyright protected to ©Jacqui Durrant, 2019. You are welcome to share links to this blog, but please do not use the content elsewhere without permission. Thank you!

References

[1] ‘YACKANDANDAH IN 1838. SOME REMINISCENCES. BY MR. GEORGE KINCHINGTON.’ Ovens and Murray Advertiser, Saturday 16 September, 1899, p.8.
[2] Thomas Woolner, in Amy Woolner [ed.], Thomas Woolner RA – His Life in Letters, London, Chapman and Hall, 1917, p.20.
[3] Reminiscences of David Reid: as given to J.C.H. Ogier (in Nov. 1905), who has set them down in the third person, type-written manuscript, National Library of Australia, p.37.
[4] Bill Gammage, The biggest estate on earth : how Aborigines made Australia, Allen & Unwin, Australia, 2011, p.175
[5] Edward Hulme, A settler’s 35 years’ experience in Victoria, Australia, M. L. Hutchinson, Melbourne, 1891, p.18.
[6] William Howitt, Land, Labour and Gold, or Two Years in Victoria, Volumes 1 & 2, Sydney University Press, 1972 [first edn: 1855]. This reference: Volume 2, pp.153-4.
[7] William Howitt, op. cit., This reference: Volume 1, Chapter 11.
[8] ‘Where Birdsong Began,’ Catalyst, ABC television, 10 March, 2015.
[9] James Dredge, Assistant Protector of Aborigines, Goulburn Protectorate, Three volumes and one transcript of the diary, a letter book and a note book are in the La Trobe Australian Manuscripts Collection of the State Library [MS 11625 and MS 5244 (transcript) Box 16]. The diaries contain daily and weekly entries from 1817 to 1833 and 1839–1843. This entry: 22 April 1840.
[10] D. M. W. McKenzie, “To the Pioneers” Looking Back, The Early Days of Stanley, 1891, re-printed in association with the “Back-to” Stanley, January 1976, from the original publication by the late D. M. W. McKenzie.
[11] Edward Duyker (ed.), A Woman On The Goldfields, Recollections of Emily Skinner, 1852-1878, Melbourne University Press, 1995.
[12] MUDGEGONGA. Saturday. Ovens and Murray Advertiser, Tuesday, 8 February, 1881, p.2.
[13] Gordon Tucker, Journal, 1853 Apr. 12-1857 June 6. Manuscript 10649, State Library of Victoria. This entry: 4 July, 1854.
[14] William Howitt, op. cit., This reference: Volume 1, Chapter 9.
[15]
[16] Mary Spencer, Aunt Spencer’s Diary (1854): A Visit to Bontharambo and the North-east Victorian Goldfields, Neptune Press, Newtown, 1981, p.46; for Waywurru language, see: Dictionary of Way Wurru and Dhudhuroa Language, Nyanda Ngudjuwa Aboriginal Corporation Way Wurru and Dhudhuroa Language Program, Wodonga, 2007/8 (draft edition).
[17] William Howitt, Land, Labour and Gold, or Two Years in Victoria, Volume 1, Chapter 9 (this edition Cambridge University Press digital editions, 2010, p.153).
Last summer (in early 2020), my son and I visited a swimming hole in the Upper King River. It was sufficiently clear enough that it did have a slight azure green tinge, and I was able to imagine what Howitt meant.
[18] ‘District Road Boards,’ The Argus Supplement, 25 January 1871, p.1.
[19] ‘Our River Fish’, Ovens and Murray Advertiser, Thursday, 6 August, 1885, p.2.
[20] ‘Old Memories’, Ovens and Murray Advertiser, 10 November, 1908, p.8
[21] Dictionary of Way Wurru and Dhudhuroa Language, op. cit.
[22] J.F.H Mitchell Papers, 1903-1923, State Library of New South Wales. Mitchell gives many descriptions of the environment around Albury-Wodonga in the 1840s in these often rambling type-written notes.
[23] David Reid, ‘Old Memories — Floods and Droughts,’ Albury Banner and Wodonga Express, 30 December, 1898, p.16.
[24] For an amazing historical account of local fish stocks including catfish, see: Will Trueman, True Tales of the Trout Cod: River Histories of the Murray–Darling Basin, (Ovens River catchment booklet), Murray–Darling Basin Authority (MDBA), Canberra, 2012.
[25] George Kinchington, op. cit.
[26] William Howitt, op. cit., This reference: Volume 1: Chapter 13.
[27] William Murdoch, A Journey to Australia in 1852 and Peregrinations in that Land of Dirt and Gold, unpublished diary manuscript (digital form), held by the Robert O-Hara Burke Memorial Museum. This entry: 26 November 1852.
[28] ‘The Destruction of Beautiful Beechworth’, Ovens and Murray Advertiser, 23 November 1907, p.6.
[29] ibid.

First people of Beechworth — answering some criticisms

04 Wednesday Dec 2019

Posted by Jacqui Durrant in Aboriginal, Beechworth, King Billy, Squatters, Tangambalanga, Uncategorized, Wangaratta, Yackandandah

≈ 9 Comments

Tags

Diane Barwick, Gary Presland, George Augustus Robinson, Ian Clarke, Marie Hansen Fels, Norman Tindale, Pallanganmiddang, Pangerang, Waveroo, Waywurru

WARNING: Visitors should be aware that this blog post includes images and names of deceased people that may cause sadness or distress, particularly to Aboriginal and Torres Strait Islander peoples. In particular, I acknowledge the Aboriginal ancestors whose words are quoted within this post, with the greatest respect for their legacy.

This post relates to my previous post on the Pallanganmiddang — First Peoples of Beechworth and Beyond, addressing some potential criticisms of the research. Be warned: it is technical!


In my last post, I stated that from a historical perspective, the first people of the Beechworth region, and in fact a much broader area, were a local area group (in anthropological language, an ‘areal-moiety’ grouping, ie: belonging to an area, with a moiety attached), called the Pallangan-middang. The Pallangan-middang spoke a unique language which was neither Pangerang/Yorta Yorta, nor Dhudhuroa. They also appear in multiple detailed references in one historical source (the journals of George Augustus Robinson, Chief Protector of Aborigines) as a sub-set of a larger group called the Waywurru (Waveroo).

Since the last post was published, I have had some suggestions which in turn constitute arguments to the effect that I (and others) have misinterpreted the historical source materials. The body of this argument is that when Europeans talked to Aboriginal people and then tried to write down what they said, they got it wrong. One reason they got it wrong is because Aboriginal languages are difficult for Europeans to interpret and transcribe. Another reason is that they didn’t understand Aboriginal culture and frequently misinterpreted things. As a professional historian who trained at a university (La Trobe University), whose history department was internationally known for its ‘ethnographic history’, I was exposed to individual historians who made it their life’s work to grapple specifically with these kinds of historical problems. In a nutshell, these issues of cross-cultural interpretation do constitute real problems for historians. No sound historian would negate that argument, and would always seek strategies to attempt to compensate for the possibility of such misreadings.

Conversely, to consign to the ‘rubbish bin’ written historical source materials just because they were created by European colonisers, would mean losing a lot of valuable information. Very few scholars of Victorian Aboriginal history (Aboriginal or non-Aboriginal), would consign the massive journals of writers like George Augustus Robinson or William Thomas, written mainly in the 1840s, to the bin — no matter how offensive some of the actions of these individuals with regards to Aboriginal people were. All historians should be suspicious of what their sources have to say, and attempt to ‘test them’ using historiographical  practices such as cross-referencing, and placing source materials in their correct historical context.

Particularly when talking in a public forum, it is difficult to counter-argue an argument against one’s own work without actually pulling out enormous wads of source materials in order to demonstrate to lay people in the audience that I have already considered certain potential errors and done my best to compensate for the possibility of these errors. However, I would like to take this opportunity to address four specific arguments which suggest my work is the result of faulty interpretation of the historical source materials. I cannot prevent people from reading primary source materials however they like. However, I can at least respond to criticisms of my own work by explaining how I have gone about some specific points in relation to my interpretation of primary source materials.

Counter argument 1: ‘In the historical records, Pallanganmiddang is just a misspelling of Pangerang. They are the same thing.’

This argument was systematically dismantled by historian Dr Marie Hansen Fels in her monumental report ‘These Singular People — The Ovens Blacks, Supplementary Report, 28 July 1997’ written in response to anthropologist Rod Hagen’s critique of her initial report, produced for the Yorta Yorta Native Title case during the mid-1990s. However, because this report was never published, this argument continues to be raised.

My response to the argument that Pallanganmiddang is a misspelling of Pangerang runs like this: Yes, Europeans did struggle with spelling Aboriginal names and words, and frequently, they spelled the same name or word in several different ways. Aboriginal cultures were oral cultures, and there were no conventional ways of spelling Aboriginals names and words. However, when one sees attempts to write certain words written enough times, one can discern a similarity between these various attempts at spelling, which unifies them.

In Victoria generally, some common issues arise in spelling, which can be easily accounted for, if one is aware of them. The first is to do with the way Europeans struggled to record the sounds ‘P’ and ‘B’ which as a consequence are used interchangeably. Even today, as well as historically, one may often see ‘Pangerang’ written as ‘Bangerang’ (or even Bpangerang), but we are all aware that Pangerang, Bangerang and Bpangerang refer to the same group. Certainly one also finds, in the historical sources, Pallanganmiddang also written a ‘B’ instead of a ‘P’. (The same kid of transposition often occurs with the sounds ‘T’, ‘K’ and ‘Dj’.)

The second issue with spelling is cultural: it seems that the Pallanganmiddang people frequently deployed the Kulin areal-moiety (local area) group suffix ‘—illum’ instead of the north east Victorian alpine areal-moiety (local area) group suffix ‘—mittung’, depending largely on where they were in the landscape. So it is possible to see the name appearing as Pallangan-illum, or, Ballangan-illum, as well as Pallengan-mittung. (One also sees the second ‘a’ replaced with an ‘i’, and the third ‘a’ replaced with an ‘o’ — especially in geographical zones associated with Kulin peoples. So one sees Ballingo-illum, Ballingon-illum, or variations of this.)

In fact, we do see a lot of spelling variation in Robertson of the name Pallanganmiddang. However, he does spell Pangerang rather consistently throughout as ‘Pingerine’. Take, for instance, Robinson’s first visit into North East Victoria. On 20 April 1840, at Brodribb’s station on the Broken River (near Benalla), he meets a number of Aboriginal men, who may be passing through, or may be station workers. He writes:

‘We ascertained these natives belong to or were parts of three tribes [in fact, he goes on to list four, but I will list the two relevant to this discussion!]:
1. Bal.lin.go.yal.lums, a section of the Ovens tribe, called I believe Wee.her.roo, so says Mr Brodribb (queri)
…
4. And the Pine.ger.rines, a large tribe inhabiting the country on the south and south west banks of the Murry.’

From this excerpt we can see that Robinson has clearly met two different groups, the Ballingoyallums and the Pinegerines.

The following February (1841) Robinson revisits north east Victoria, and on the 9th and 10th of February, he meets with a large mixed group of Aboriginal people on Bontharambo station (just out of Wangaratta). He sits down and records their names, gender, ages, what groups they belong to, and sometimes their kin relationship. On the 23 February 1841, he writes down his findings. He records the names of around 15 people who are specifically ‘Pallengoillum’ or ‘Pallengomitty,’ belonging to the ‘Waveroo’ or ‘Wave.veroo’ ‘nation’, plus another 10 or so generally Waveroo people. He also records about 28 ‘Pinegerine’ people. (As an aside, Robinson also records roughly equal numbers of Wiradjuri and Taungurung people on the same site on that occasion.) Insofar as I can see, Robinson has interviewed in this instance, around 95 people, and within that large group he has clearly identified people who are ‘Pallengoillum’/’Pallengomitty’ (Pallanganillum/Pallanganmiddang) as well as people who are ‘Pinegerine’ (Pangerang). The two groups are clearly identified, with exceptional clarity, as separate groups.

Counter argument 2: ‘Waywurru is really a misspelling of the Melbourne broader group Woiwurrung.’

This could easily be a legitimate concern. The argument runs along the lines that when Robinson was in north east Victoria, he was meeting a lot of Woiwurrung people who were in transit, using the Port Phillip route (ie: the modern day Hume Freeway, which was the original overlanding track), as a means of travel. Thus he was meeting Woiwurrung in North East Victoria, and he recorded them as ‘Waywurru’ (in fact, variations of this spelling such as ‘Wee-her-roo,’ ‘Waveroo’ and so on).

This seems plausible until one realises that Robinson had spent a lot of time in Melbourne around the Woiwurrung and that he could identify this language when he heard it spoken. However, in north east Victoria, he clearly treats the ‘Wee-her-roo,’ or ‘Wave-veroo’ as a new and unknown group, which he has to learn about. Whenever Robinson was unsure about something, and knew he had to continue to check the facts, he made a note in his journal to himself to ‘queri’ the statement.

When, on Monday 20 April 1840, Robinson met some ‘Bal.lin.go.yal.lums, a section of the Ovens tribe, called I believe Wee.her.roo, so says Mr Brodribb (queri)’ , Robinson made a note to ‘query’ further about this group.

On Thursday 23 April 1840,  Robinson wrote, ‘The natives at Dockers [ie: Bontharambo station] prostitute their women in like manner as do many other tribes: Goulburn, Waverong; Barrable, &c.’

Here we can see that within the same short period of time (four days), Robinson has chosen to identify ‘Wee.her.roo’ and ‘Waverong’ separately. Dr Ian Clark has accounted for the different ways in which Robinson wrote Waywurru: Wee.her.roo, Way.u.roo Wee.er.roo; Way.you.roo, Waveroo, Wavaroo, Wavoroo, Wave.veroo, Way.you.roo, Wayerroo (Ian Clarke, ‘Aboriginal languages in north-east Victoria – the status of ‘Waveru’ reconsidered,’ Journal of Australian Indigenous Issues, 2011, Vol. 14(4): 2-22). Critically, Robinson only used these spellings in the geographical context of north east Victorian locations. 

We can compare this with the way Robinson wrote Woiwurrung, frequently as ‘Waverong’ (eg: on 18 July 1839, 11 October 1840, 16 November 1840 as examples) and ‘Way.you.rong’ (1 June 1840). (There are probably more examples  but I do not have time to scan the 800+ journal pages I have before me.) Moreover Robinson’s geographical context for using ‘Waverong’ never applies to north east Victoria (ie: country north of the Broken River).

It is easy to see that Robinson differentiated between Waywurru by creating the sound ‘—varoo’ on the end of the word — a linguistic gesture he retained exclusively for a group in north east Victoria; while in the case of Waverong, he created the sound ‘—erong’ on the end of the word, and used this in context appropriate to an area and people we now comprehend as Woi-wurrung.

One could argue that this differentiation is due to a dialectical difference between say Melbourne and North East Victoria, but that it still refers to the same group of people. That argument comes unstuck when one considers that none of the people whom Robinson associates with Wavaroo claim any connection to Melbourne: Quite the opposite; several openly claim specific connection to areas of land in north east Victoria. The same cannot be said for anyone associated with Waverong. There still exists a remote possibility that Pallanganmiddang were a non-contiguous areal moiety of ‘Woi-wurrung’, and that they pronounced it ‘Waveroo’. However it would require a lot of evidence to establish this in concrete terms, as a non-contiguous areal moiety speaking an entirely different language doesn’t fit the broader pattern of Kulin society.

Counter argument 3: ‘There is only one historical source for the term Waywurru, therefore its existence might be just the faulty perception of one person.’

In his paper published in the journal Aboriginal History (Volume 25, 2005, pp.216-227), titled ‘Ethnographic information and anthropological interpretation in a Native Title claim: the Yorta Yorta experience’, anthropologist Rod Hagen stated that with regards to the term ‘Waveroo,’ aside from the journal of George Augustus Robinson, ‘No other 19th century commentator makes mention of them.’  While there is not much evidence for ‘Waveroo’ as a term, it is easy to demonstrate Hagen’s statement as inaccurate. There are two other contemporary sources (squatters Benjamin Barber and David Reid) who agree with George Augustus Robinson, referring to a ‘Weeroo’ or ‘Weiro’ broad group in the area of north east Victoria north of the Broken River and south of the Murray River (Letter from Benjamin Barber, in ‘Replies to the following Circular Letter on the subject of the Aborigines, addressed to gentlemen residing too remote from Sydney, to expect the favour of their personal attendance upon the Committee, in Select Committee Enquiry into Immigration, NSW Legislative Council, 1841; and David Reid in ‘Aboriginal Population 1860, The Argus, Friday 5 October, 1860. p.5). While Barber’s knowledge was mainly in relation to the area of Barnawatha Station, Reid had lived on the Ovens at what is now Tarrawingee, and had also lived in Yackandandah, and consequently his statement would reflect this experience. Three independent sources is not a substantial historical record compared to other large groups such as the Wiradjuri or Taungurung, but the paucity of information about them must be contextualised by the fact that the Waywurru/Waveroo were a comparatively small group which bore the brunt of violence from numerous overlanding parties travelling to Port Phillip, as well as violent squatters who settled in north east Victoria, all through the late 1830s and early 1840s.

Counter argument 4: ‘There are old maps, and these maps show the Pangerang on country where you say the Pallanganmiddang should be.’

Another criticism of my work on the Pallanganmiddang is that what I have written and describe doesn’t accord well with maps of Aboriginal Victoria. Some of them, like Norman Tindale’s map of 1940, revised in 1974, are very famous and well-regarded. Unfortunately, maps have a power to them that people don’t often question, but one has to remember that maps of Aboriginal Victoria are based on historical information. 

The criticism of my work on Pallanganmiddang could be expressed more specifically as ‘Durrant’s work does not accord well with maps of Aboriginal Victoria produced before the 1990s.’ ‘Why discard maps produced before the 1990s?’ I hear you ask. ‘Surely old maps are more accurate?’ I hear you say. The simple answer is that in the 1990s, historians and linguists suddenly found themselves in possession of information about Aboriginal Victoria recorded far earlier than the oldest maps of Aboriginal Victoria (for instance, Brough Smyth’s map which appeared in his 1878 book The Aborigines of Victoria: With Notes Relating to the Habits of the Natives of Other Parts of Australia and Tasmania.), and they began using this ‘new’ (in fact, much older) information to produce new maps. In particular, the Victorian Aboriginal Languages Corporation commissioned Dr Ian Clark to produce a new map, based on the new archival materials which had come to light. These new maps accord far more closely with the historical picture that I have painted of the Pallanganmiddang local group of the Waywurru broad group.

There is, in fact, a backstory behind the creation of these ‘new maps based on old material’:

By the early 1980s, the late, great anthropologist Diane Barwick (1938-1986), was dissatisfied with the Victorian section of Tindale’s maps, and was trying to unravel the issue of which Aboriginal groups occupied different parts of Victoria. She’d tackled some of Victoria, and published a major article titled ‘Mapping the Past, Part I’. She was in the middle of working on a new paper devoted to North East Victoria (intended as ‘Mapping the Past, Part II’) when she died tragically and suddenly of a brain haemorrhage. However, this is what Barwick had to say about Norman Tindale’s mapping in 1984, about two years before she died:

‘The best-known map of Victorian ‘tribes’ is the continental ‘tribal map’ published in 1940 by South Australian Museum biologist and ethnologist Norman B. Tindale, which was explicitly “based principally on recent fieldwork with additions from the literature”. Dr Tindale’s unparalleled record of ethnographic publications dates back to 1925, but it appears that the Victorian fieldwork which shaped this map was undertaken when he and Dr Joseph Birdsell were co-leaders of the 1938/39 Harvard-Adelaide Universities Anthropological Expedition. Tindale’s 1940 tribal labels were admittedly the basis for more recent maps of language distribution in Victoria — with some amendments resulting from linguistic research during the 1960s and/or consultation of the original notes compiled by amateur ethnographers A.W. Howitt, R.H. Mathews and John Mathew, which were not accessible for scholarly study until the 1970s. Tindale’s 1974 revision of his 1940 map incorporated available information from recent research but necessarily relied upon published material, mainly the writings of Howitt, Curr, Smyth, R.H. Mathews (whose reliability he had questioned in 1940 but now acclaimed), and the few accessible Protectorate records from the 1840s. His tentative boundaries in central and northeastern Victoria were admittedly deduced from discrepant published sources…’ (Barwick, Diane E. Mapping the Past: An Atlas of Victorian Clans 1835-1904 [online]. Aboriginal History, Vol. 8, 1984: 100-131. This reference: pp.100-101. My emphasis added.)

What Barwick was saying is that, with regards to North East Victoria, Tindale’s first map was compiled principally from his interpretation of four historical sources, written by men who were contemporary to each other: R. Brough Smyth, Edward Curr, Alfred Howitt and R.H. Mathews (and some of his own research conducted at places such as Cumeragunga). At a later date, Tindale had access to some field notes and manuscript materials left by some of these same men. Each of these men had his own distinctive limitations, and when their work was combined, there were discrepancies between them which were difficult to reconcile. There were a number of professional jealousies between them, but perhaps the biggest limitation of their work as a whole is that each man had laboured under the misapprehension that Aboriginal people would soon be ‘extinct’, which led them to believe that if they simplified or fudged some information for publication, that no Aboriginal people would be around to question their work at a later date. They were wrong.

By 1986, the year of her death, Diane Barwick had credible reasons for thinking she could revise the map covering North East Victoria on Normal Tindale’s by now famous map of Aboriginal tribes. ‘Why not get Tindale to do it?’ I hear you ask. —Tindale was 86 years old. ‘Why did Barwick think she could do better?’ I hear you ask. — Let me reply first with some rhetorical questions: What if some absolutely critical sources of information had simply vanished from the historical record, only to reappear at a later date? What if some source materials previously inaccessible were suddenly entered into a local public institution and made available to researchers? This is precisely what happened with regards to information about Aboriginal history in North East Victoria. Where there had been, at first, slender and contradictory evidence, there came a pivotal moment that changed everything: and this a happened when the journal of G.A. Robinson was returned to Australia from Great Britain!

George Augustus Robinson was the Chief Protector of Aborigines in the Port Phillip District, from 1839 to 1849. Robinson was a prolific writer, and kept a daily journal as he travelled around the Port Phillip district (in what would become Victoria in 1851). His observations about Aboriginal people were made on location, usually written on the same day, and he often conversed with Aboriginal people and even recorded their names (both Aboriginal and ‘conferred’ white names). Robinson visited the northeast of Victoria in 1840, January-February 1841, 1842 and 1844, and recorded a considerable amount of information about the people he met.

Historian Dr Marie Hansen Fels has lucidly described the impact that having access to Robinson’s journal had on historians:

‘The return to Australia of Robinson’s material in 1949 (he took his papers back to England with him in 1852 and there they remained, inaccessible to scholars for nearly 100 years) transformed the nature of Aboriginal research in Victoria. We no longer had to rely on 19th century collectors of information with all the dangers of their filling in the gaps in knowledge with speculation (Howitt is a good example of this – in the 1904 edition of Native Tribes of South Eastern Australia he states on page 54 that ‘I have not been able to obtain any information as to the tribes occupying the course of the Murray between the Bangarang and Albury, or on the Ovens River lower than the “Buffalo Mountains”,’ but this absence of information does not prevent him from conjecture about them on page 101.)’ (Marie Hansen Fels, ‘These Singular People…’ p.8)

There is, however, something that Fels fails to mention — and that is that Robinson’s handwriting was atrocious. Deciphering his journal notes would only ever be a labour of love for a handful of the most diligent historians, anthropologists and linguists, like Diane Barwick and Fels herself. Thus, even up to the latter part of the 1980s, the Robinson journals remained an under-utilised resource. Historian and archaeologist Dr Gary Presland began transcribing some parts of Robinson’s journal. As soon as he did, it seems that other historians started borrowing his transcripts. In 1989, Presland wrote:

‘…the journal has proved to be an invaluable and, in some cases, unique source of data. Ironically however, although it has been used widely and is informing an increasing number of studies, it remains substantially unknown and untapped. In part this is due to the sheer physical volume of the source (the manuscript takes up more than one shelf metre). It is due also in part to the difficulties of reading Robinson’s poor handwriting. To a limited extent this difficulty has been lessened but more needs to be done towards publishing this invaluable source of information.’ (Gary Presland, ‘The Journals of George Augustus Robinson’, The LaTrobe Journal, No 43, Autumn 1989, p.12).

In fact, it wasn’t until Dr Ian Clark (of Federation University at Ballarat) undertook the mammoth, almost monk-like task of transcribing Robinson’s journals in their entirety, initially publishing them in sections from 1996-2000, that the average researcher had ready access to this incredible storehouse of information. There are copies of Clark’s monumental work available for purchase, but they are still very expensive. (In north east Victoria, the only public copy is at Charles Sturt University’s Albury campus library, which has an annoyingly incomplete set of Clark’s transcriptions. The current complete volumes that I use are on loan to me from a generous local person!)

To recap once again: Tindale’s 1974 map did not make use of the journal of George Augustus Robinson. Diane Barwick knew the Robinson material. She knew that in the 1840s, Robinson had repeatedly met and talked with numerous Waveroo people at places like Wangaratta, Oxley and Albury-Wodonga. Robinson even recorded a vocabulary of the Pallanganmiddang (Waywurru) language in north east Victoria — a language which would later go on to be studied by linguists in the 1990s. Clearly, these people, the Pallanganmiddang people of the Waveroo ‘nation’ (as Robinson described them) existed, but were entirely absent from Tindale’s map. Barwick was also carefully reviewing other resources, such as Alfred Howitt’s field notes and correspondences (held between three different institutions, but now available on line here). She had also examined the unpublished manuscript notes of R.H. Mathews (manuscript material in the National Library of Australia catalogued as MS8006), rather than his publications, and learned that his ‘Minyambuta group’ overlapped a little too suspiciously with Pallanganmiddang/Waveroo (she surmised the Minyambuta was an exonym for Pallanganmiddang language), and extended geographically as far as Wangaratta, which once again, was at odds with Tindale’s map. And so, she had started re-mapping the northeast Victorian section of Tindale’s map. And then before she was finished, she died. Vale Diane Barwick.

Diane Barwick’s work laid the ground work for Dr Ian Clarke, who had also transcribed George Augustus Roninson’s papers, to substantially revise the map of Aboriginal groups in North East Victoria. Clarke did not use Barwick’s manuscript papers (now in the State Library of Victoria) uncritically. However, he seems to have used them as a starting point for creating a new map based on early and credible documents such as George Augustus Robinson’s journal (to which we can now add the journals and papers of Assistant Chief Protector of Aborigines, William Thomas). My work accords well with Clarke’s work not because I am drawing directly from it, but because we are both using a storehouse of primary source materials far more substantial than what Norman Tindale ever had access to. And if Tindale was alive today, I am sure he would revise his 1974 map based on new sources, just as he had previously revised his 1940 map after new sources came to light.

This is original written content that is copyright protected to ©Jacqui Durrant, 2019. You are welcome to share links to this blog, but please do not use the content elsewhere without permission. Thank you!

Stuff that has nothing to do with the gold rush (which you might think does).

26 Monday Dec 2016

Posted by Jacqui Durrant in Beechworth, Eldorado, Gold mining, Gold rush, Uncategorized, Woolshed Valley, Yackandandah

≈ 2 Comments

Tags

Cock's Pioneer Dredge, Eldorado gold dredge, Lake Sambell, Rocky Mountain Gold Sluicing Company, Stamp Battery, Wallaby Mine

When most of us think of how gold was mined ‘in the olden days’, we think of a solitary miner washing dirt in his gold pan by the side of a creek. After that, the confusion and mythology sets in. In order to help simplify matters, this week’s post presents a list of mining methods and equipment NOT used during the Spring Creek and Reid’s Creek (Beechworth) gold rushes.

vhr

12 Head Stamp Battery at the Wallaby Mine (Image: Heritage Victoria)

Yes, I’m a grumpy historian. I get really annoyed when people ‘conflate’ (combine) different historical periods into one. The Victorian gold rushes are often conflated with later periods of gold mining, but the reality is that the major gold rushes of the era (which took place in Ballarat, Bendigo and Beechworth districts) belonged to a short period of time (1851-53), in which people used particular equipment and had a particular mind-set.

One of the most exciting and attractive things about the gold rushes of the 1850s was that anyone with a small amount of capital and a few friends or acquaintances, could stake a claim and mine gold using basic equipment. Contrary to popular belief at the time, gold wasn’t easily-won (it involved hard labour), but the great virtue of the gold rushes was that anyone with a reasonably strong physical constitution could become a ‘gold seeker’. At the height of the Spring Creek and Reid’s Creek gold rushes, which took place over a few months in the late Spring and Summer of 1852-53, no large scale mining equipment was used.

So here are some mining techniques and equipment that had nothing to do with the gold rushes:

Hard Rock Mining / Stamp Batteries — Hard rock mining did not begin in the Beechworth/Yackandandah area until all the (comparatively) easily-won alluvial gold was exhausted. The gold bearing quartz was crushed using stamp batteries. There’s a massive stamp battery at the Wallaby Mine, restored after the 2003 bushfires by Parks Victoria. There are other stamp batteries to be seen at Myrtleford and Bright. (Picture above.)

Gold Dredging — Gold dredges were used to dredge gold-bearing sands from creek and river beds, and process them. There’s a spectacular ‘bucket’ dredge at Eldorado. If you haven’t done so already, I suggest you go see it; and remember, this machine began operating in 1936, long after the gold rush had finished.

1024px-eldorado_dredge_panorama

Cock’s Pioneer Dredge at Eldorado, commenced 1936 (Image: Peterdownunder)

Open-cut sluicing — Some large open-cut mines existed in the Beechworth and Eldorado areas, in which gold bearing soils were broken down for processing, using high-powered hoses. The ‘clay banks’ on the side of Lake Sambell in Beechworth are the visible remains of one such open-cut mine, run by the Rocky Mountain Gold Sluicing Co, which formed in 1867. The pit which became Lake Sambell was the result of large-scale company mining, which started (in this case) 15 years after the gold rush.

lake-samball-beechworth

Pine trees growing on the exposed ‘clay banks’ left by gold sluicing operations, on the side of Lake Sambell, Beechworth (Image: Jacqui Durrant)

Other forms of mining and gold processing that came much later than the initial gold rushes include Deep Lead Mining (which happened at Chiltern, and at Rutherglen where there was no hard rock mining, but mining of alluvial material found deep underground), and gold processing using cyanide (which happened at Chiltern).

In the next post, I will return to the 1850s and talk about how gold was mined during in the gold rushes, considering the different conditions on the Spring Creek and Reid’s Creek diggings. And I will be less grumpy.

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