One of the most difficult concepts for students of history to grasp is the idea of interpretation. Too often they'd rather the teacher just told them what the "right" answer is. I don't blame them. As a history teacher, it's not uncommon for me to send them the mixed message: there is no right answer, but then mark them wrong on a test. Is it any wonder many simply want to know, "Will this be on the test?" Of course, I inwardly cringe and wish for them to move beyond such superficiality. Damned be the test! We're going to study this or that subject because we're curious and want to know more. But can I really blame them? When I sit in a meeting where some adult colleague wants the group to explore options or, god forbid, explore how we feel about a particular scenario, don't I revert to that basic learning stage where I simply want to get on with it?
My 9th Graders, after a year of intense study with me, are beginning to understand what I'm getting at, especially as they realize what I'm really pushing is for them to think for themselves. But thinking for yourself means taking responsibility. It means forming opinions and backing those opinions with relevant data. It's harder to think than it is to memorize.
I was reminded just how hard it can be this past weekend after seeing the film Rabbit Proof Fence. Set in Australia, it looks at three aborigine girls who are taken from their family and sent to a reform school. They're taken because, according to the movie, the Australian policy toward aborigine children of mixed heritage is to assimilate them, biologically and culturally. But the girls escape and travel over two thousand miles along the rabbit proof fence to return home. At the start of the movie, it says this is based upon a true story. The time period is the 1930's, and, at the end of the movie, a blurb explains the Australian policy of child removal continued well into the late 1960's. It's the kind of movie where, at several points, I found myself furious at particular characters on screen, at the Australian government, and at the goddamned racist world in general. The person watching with me experienced a similar emotional response. And we both felt absolutely shocked such a thing continued nearly to the time of our own births. (But, really, think about what was going on here in our own country. It shouldn't surprise, and, yet, it does. Discussion of the meaning of such naivete could easily fill several other posts.)
I did a little hunting to see if I could verify or deny the "true story" claim and stumbled upon a hot topic in Australia. The film was very popular there. But it also was the catalyst for a back lash. Probably the most controversial element was the fact many historians and activists have begun to refer to the former child removal policy as genocide. Now that's a loaded word, and I can understand people getting worked up over it. But, really, however we define a word, does it change some of the facts? One publication, Criterion, has a scathing article denouncing the entire film as fiction. (Criterion, if you don't know, is an ultra-conservative magazine, I mean ultra-ultra-conservative.) The article particularly expresses offense at the use of the word genocide.
The reason aborigine children were being taken away from families is complex. The film's premise is the Australian government, and specifically A. O. Neville, Chief Protector of Aborigines, aimed to wipe out aborigine culture by breeding the color out of them. Children of mixed heritage, called half castes, were to be removed from tribes so they could be assimilated into white culture. Over several generations, they would be Europeanized, both biologically and culturally. The opposing viewpoint is that the government was removing children from poor living conditions, in some cases even saving their lives. The Criterion article points out reports of some tribes casting out half castes or, in some instances, even carrying out infanticide. Perhaps the only significant point is half castes often found themselves trapped between cultures, accepted by neither.
Some quick facts:
*In 1936, the Australian parliament passed a law which made sexual relations between Europeans and Aborigines illegal without permission, i.e. mixed marriages had to be approved by the government.
*In 1937, A.O. Neville leads discussion at a conference exploring the practical issues in regard to the removal of aborigine children. Such practicalities as the importance of removing children before age six are brought up.
*Between the late 1800's and the late 1960's, one in ten aborigine children are removed from tribal lands. They are now referred to as the Stolen Generations.
Of importance in this discussion is the issue of motive. If this is to be classified genocide, intent becomes crucial. The Criterion argues the malicious intent of government officials has been greatly exaggerated. I could agree.
I came across a book Neville wrote upon his retirement in 1948. In it he wrote, "... most of these people [aborigines] have never known real happiness. Some are never likely to know it. Mainly it is not their fault, it is ours." This potentially reeks of the White Man's Burden, but it doesn't negate the fact he may be sincere. He may have believed he was helping to alleviate suffering. Most of what I find in the Criterion drives me up the wall, but it made one interesting point. The Criterion article relates the story of the lead actress. Her father was white and left her aborigine mother, just like the girl she played in the film. The actress was frequently in trouble and regularly truant from school. During shooting, she ran away twice. Her behavior, in fact, greatly worried the filmmaker, Phillip Noyce. He told a reporter it made him want to protect her, and after the film was finished, he arranged with her mother to send her to a boarding school. She hated it and ran away. The irony is poignant. My point is perhaps Neville, like Noyce, is not the evil human being he's been made out to be, but rather was a person trying to fix what he saw was a bad situation.
None of this, however, changes the fact countless lives were shattered over nearly an entire century. Even if the government thought is was trying to help, it is clear it was racist in its application of that help. For example, the claim by government officials that they often were removing children from bad living situations rings a bit false when compared to the removal of white children for similar reasons. When white children were removed by the state for their own protection, there were real attempts to eventually reunite the family, fix the situation, so to speak. But when aborigine children were removed, it's clear the intent was permanent removal, the weeding out of race. Aborigine children rarely were returned to their families.
Another failing of those who criticize what they see as the "sensationalism" of the topic is their weak use of numbers. One article I read screamed foul because it found total numbers for removed children were exaggerated. It found only 1 in 10 aborigine children were seized. Forgive me if I fail to grasp how that changes anything. Over decades across an entire population means the real number must be somewhere in the thousands at least. (I consider this a very conservative number, since I've been unable so far to find any reliable population numbers.) Can everyone just agree thousands of wrecked children's lives is wrong?