On the Reconciliation Process;
In-between the Netherlands and the Aboriginal Nations of Aurukun and Yolngu; Part One
By Cor van Keuk; Wititj custodian
Amsterdam, December 2007.
Writer identifies himself with the Galpu clan of the Yolngu people of East Arnhemland, the Arakwal clan of the Bundjalung nation and the Durrumbul people of N.S.W.
Australian Rainbow Serpent; on Aboriginal-Dutch relations
This story is of that Rainbow Serpent that I call Wititj, whose story was given to me by the custodians of the Galpu clan and senior custodian Djalu Gurruwiwi. It was given in ceremony at Andersons Hill in N.S.W. in November 2001 and started what I call the 'Story of Dancing Snakes'.
A year later this story came with me to Amsterdam, Holland, as a bridge from Australia. It tells of the meeting between two civilizations at loggerheads. And it opens a chapter on what happened to the first blue-eyed babies in Australia.
First it tells the 400 year old 'turn-back' story of the Wik nation of Aurukun in Northern Queensland and of first contact with the European culture.
There was betrayal and of stealing of Aboriginal women, abduction, war, cannibalism and worse.
But in the end there is talk of friendship, reconciliation and peace.
New 'turn-back' report from Aurukun
The idea that Dutch-Australian reconciliation originated seven years before an Aurukun delegation went to Holland on October 19th 2007 and officially presented a gift of twelve Wik Law Poles to the Dutch Government -not only in a spirit of peace and friendship, but also of anger and hate- is slowly sinking in. The mysterious 'turn-back' story that came with the ceremonial Law Poles -about first contact with Europeans in 1606- meant also an important correction in my understanding of Australian culture and our common history.
After Dutch newspapers wrote about the Law Poles as a gift of reconciliation I did some research that showed the steps towards good relationships of both parties. They offer a counterbalance to the popular belief that Aboriginal Australians came out with only one old story.
The Duyfken's landing of 1606
It is known historically that the first European records of Australians were made by the Dutch Captain Willem Janszoon. And that their war with the warriors of the Wik nation became the first in a long history of bloodshed on the Australian coasts.
To the outside world, what took place during the Duyfken's 1606 landing remained shrouded in mystery for four centuries; while the indigenous heritage of Cape York had kept ceremonies and the oral history of that frightful and shameful event alive. For the crew of the original Duyfken, theirs was an experience beyond the map of their known world.
But over the next 150 years, many more Dutch ships invaded on Australian territory.
From an Aboriginal perspective, Janszoon and his crew -the soldiers and sailors in service of the VOC (Dutch East India Company) - had unwittingly created a perpetual state of war with the 'white devils', a war that has been part and parcel of the cultural heritage of possibly more than 25-30 generations.
For both our nations, it was the replica VOC yacht Duyfken, sailing from Sydney to Amsterdam in 2002, that brought this earliest of conflicts under the spotlight.
At the time of this writing, with agreements made between representatives of Aurukun and the Dutch Government, is seems a good idea to recapture the old turn-back story and look a-new at Dutch-Aboriginal reconciliation.
For completeness, a 'reconciliation-team' could do more research on Cape York and on the other early landings of the Dutch.
As to what happened in the northeastern corner of Australia in 1606, there are no written eyewitness accounts. Very little indeed can we learn from European sources.
Now, 401 years later, comes an end to this historical and cultural wasteland.
Keel of the replica Duyfken and Prince Willem-Alexander of the Netherlands
The keel of the replica of the Duyfken was laid by H.R.H. Prince Willem-Alexander of the Netherlands in January 1997. It set in motion a ten-year project that would realise an aboriginal dream; that is to bridge a gap of 400 years and reconcile with the Dutch. To illustrate how important our relationships are to Aboriginal Australians, there are the impressive and repeated requests of Aurukun elders "that the true story be known." As such, what follows is an attempt to do so, and is dedicated to these aboriginal elders.
Clive and Francis Yunkaporta , elders of Cape Keerweer
The oral history, according to elders of Cape Keerweer Clive and Francis Yunkaporta is recorded by James Henderson in his book Sent Forth A Dove (1999). It will shed some first light on the true turn-back story.
Henderson went to Cape York Peninsula to interview Clive and Francis Yunkaporta, who asked him "to tell the true story for all Australians".
Henderson notes that the Duyfken's VOC voyage was not one of discovery, but one of trade. It carried cannons and soldiers, not scientists or explorers. But by welcoming the Dutch onto their shores, the Wik had 'held out the hand of co-existence'.
Francis Yunkaporta said he would reveal his traditional version of the Dutch landings of 1606, and that the old people and the friends would join in; that this was the proper way.
The story describes the ships as big logs with devils on them. More than one boat came ashore. The Aboriginals wanted to find out why they had come.
"The warriors hid and watched them from the bush. The strangers got them to dig a well for them. The well took many days to dig. During that time, the warriors imagined the Dutch people came from the sky.”
"One day the warriors were greatly upset because the Dutch people were misbehaving..." Apparently a couple of Aboriginal girls had been taken to the ship by the sailors.
Next morning Francis, who was descended from the warrior leader, again took up the story of the encounter at Keerweer.
"The warriors came back and while the Dutch were working at the bottom of the well, they jumped in on to the men below and beat them. This was Aboriginal law.
"There was much fighting between the Dutch and the warriors. The Dutch shot many Aboriginal people along the river and in the bush land. Also, the warriors speared some Dutchmen and made the Dutch go back to their ship."
There are also other notes on the visit in 1606, such as by Australian anthropologist Dr Peter Sutton, which supply more detail about this aboriginal first contact with Europeans -and the ensuing confusion and hostilities.
New turn-back story by Silas Wolmby and the Duyfken's reenactment of 2000
The first recording of the Aurukun turn-back ceremony -and at the same time of how the old story is changing into one of reconciliation- appears in the captain's journal of the Duyfken's replica, on 18 August 2000. Here, Captain Peter Manthorpe explains first hand and with clarity the depth of knowledge and collaboration of Aurukun and illustrates his personal experience of the Aboriginal cultural landscape and the interpretation thereof.
In brief, Manthorpe's journal changes Aboriginal and Dutch history. Using quotes freely, here is an abbreviated version of that 2nd contact of the Duyfken.
Manthorpe describes his visit to Aurukun as an experience that 'affected me deeply enough that it stands definitively in my memory.'
'When we arrived at the southern limit of the original Dutch voyage, Silas Wolmby, elder of the Wic Ngathan people who had called the same landscape home for thousands of years, led me around his country and told me some stories. The culture from which the stories emerged was foreign to me, the place was a long way from my home, and I was no longer on the sea where my authority as a navigator counted for something.'
'This is what I posted on my internet journal at the time.
Captain’s Journal
Aurukun, Cape York Peninsula
18 August 2000
‘Old Stories, New Stories’
…When we arrive at the shore there is a crowd from the community, traditional owners and elders waiting for us. In a ritual that is becoming familiar to us we are
met by an elder, Silas Wolmby, who comes down the beach carrying spears. I ask him for permission for us whitefellas to walk on his ground.
‘Yes, you are welcome to come ashore. You can come here anytime.’ He
plants a spear tip-first into the sand, signifying that there will be no hostility. We, the Duyfken mob, clamber out of the tinnies and stand on the sand in our bare feet.
A group of men and women come forward daubed with white body paint and
wearing feather head-dresses. A rhythm starts on the clap-sticks and everyone is
clapping in time. A chant begins. Spears whirl, arms wave, knees and elbows shake, sand flies out from stamping feet. The dance ends with a whoop. The
sequence is repeated over and over, the words of the songs changing and the
dance moves altering with each repetition. We are mesmerised. We have no idea
what the performances mean, but none of us is unmoved. Silas and his brother Ray have heard we are sailing to Cape Keerweer and they are keen to come with us. They have been handed down stories…'
'They want to show us their land, the well, and where the meeting
happened. I tell them they will be welcome on board Duyfken...'
'Silas sits cross legged on the deck and talks. Slowly a small crowd of us gathers round to listen to him. His words emerge from his wiry white whiskers in a long circuitous stream, meandering from place to place and from time to time.
At first he is hard to follow as he talks of events past and present without
distinguishing the time-frame. It’s unsettling if you are used to stories having a
beginning, a middle and an end. After a while I relax into a listening style that is
less anxious about chronology…'
'''These stories have been passed down to me, from my father, from my grandfather, from my great grandfather … I must pass them down to my children. And I will tell them of the Dutch, coming here and meeting with us. And I will tell them about you people on the Duyfken, coming here and meeting with us. These are old stories, but they are new stories too."
Perhaps this is why the people on the communities up here seem to like the
idea of our re-enactment so much. They understand better than we do what we are
up to. We are re-telling an old story, keeping it alive by living it, but at the same
time making it a story of our own, of our own time.
Silas explains the meaning of the dance we saw this morning. It is a dance for
the spirits of the dead. Though they are long since buried, their spirits are still
here. They come looking this way, then that way, as the Big Man sings. The
people call out for the ghosts to stay. They are missing their dead ones, their
ancestors. But the Big Man says: ‘No. Stay away. Finished. Enough.’ The ghosts
go away again.
The spirits have been evoked by the song, brought to mind by the living. A
space is created for grieving and paying respect. But the spirits must remain where
they belong, so they are banished from the living again. And the process is
repeated, over and over.
Silas tells us that the dance is for the spirits of all the dead, black and white.
The dance today commemorates both his ancestors and the Dutchmen who met in
1606 at Cape Keerweer.
Silas and his ancestors have been telling the story of Janszoon and the Duyfken
these hundreds of years while most of the rest of the world remained ignorant.
Silas, sitting on the deck of Duyfken, his milky eyes moving between us and the
sky, tells the story to us as though it were common knowledge. Now we are part
of his story too.
And he is part of ours at last. Two branches of the same story intersect. And
the spirits look this way, then that way, while the Big Man speaks.'
'Silas and Ray tell us that one of the reasons they wanted to
come with us when they heard we planned to visit Cape Keerweer was that they
wanted to protect us from spirits who might get angry with us for disturbing them.
This country is highly charged. It has a lot of stories attached to it and not all of
them are happy.'
'It is hard work to follow the many tracks of his stories as they meander back and forth
between generations and from place to place. His stories fascinate me, but I’m
exhausted trying to keep up with him.
"The first mob, they came and anchored their ship way over there somewhere.
(Silas waves his hand to indicate somewhere off to the north-west.) They came
ashore in a smaller boat with three fellas on this side, three fellas on the other side,
all with long paddles. The blackfellas, they were all watching from the trees over
there. The Dutchies didn’t know the language so they made signs with their
hands: ‘Water, water.’
‘They must have had that fight back that way. (He gestures back towards the
trees on the other side of the river.) That girl, she really wanted that Dutchie. He
must have been a young fella. That girl was a nice, beautiful girl. She had hair
down to here (right down her back) and she had breasts and she was really
beautiful. The Dutch fella turned around all of a sudden and there’s this beautiful
girl. The first time he turned he didn’t see anything. Then he looked and saw her.
She looked … That was enough.
‘That silly old fella my grandfather (ancestor), he hit him in the back of the
neck. Maybe he is angry. Maybe he wants her for his wife, I don’t know. Maybe
he doesn’t want the Dutchie taking the women-folk.
‘That silly old fella he speared one fella. Then there were gunshots from the
Dutchies: ‘Boom boom boom boom’. Then he tells the blackfellas: ‘You go and
kill them all.’ They have to obey him. After the gunshots he says: ‘You have to go
and burn that boat.’ The blackfellas killed nine of those Dutchies.’
‘How many blackfellas were killed?’ I ask.
‘Oh, eighty or ninety blackfellas killed. Something like that.’
After a long pause, Silas continues. ‘The Duyfken has come here twice now.
This is an old story, but it’s a new story as well. We will remember you fellas
coming here. We will remember for ever.’
Back aboard the ship we heave up the anchor, set sail and head back to the north.
Silas and Ray get a bucket of water and ask us to gather around. They moisten
their hands with their own sweat by passing them under their armpits and then
they rub their fingers over our heads, legs and feet. They blow over our heads, and
rinse sea water through our hair. One after the other they perform this ceremony
on each crew member who went ashore to Cape Keerweer. They double-check
that they have not missed anybody.
‘The spirits can smell us on you now. They know you are our friends. They
won’t harm you now. We don’t want any of your mob to get sick.’
As we sail slowly northward in the dying sea-breeze we sit around on deck eating
our dinner and watching the sun go down. After a day of talking Silas and Ray
are silent. The crew are quiet as well. It is a powerful thing to contemplate, that
we are now incorporated into the same story as Janszoon and his crew, not only
from the whitefella’s view of history, but from the blackfella’s perspective also.
Cape Keerweer for us was a meeting place. Our feelings could not be more
different from those of ‘the first mob’, for whom it was a battleground…'
'Captain’s Journal
Gulf of Carpenteria
20 August 2000
‘Ghosting’
'We say farewell to our friends Ray and Silas Wolmby this morning. Rick from the
volunteer rescue comes out from Weipa in a big cat and picks them up. As we say
our goodbyes Silas grasps my hand firmly in both of his. He looks me straight in
the eye, unashamed that his eyes are moist. He says: ‘Peter, we will remember
you fellas. Duyfken has come here twice now. We will remember you fellas
coming here for ever.’
My eyes aren’t too dry either. I feel the cigarette packet in his shirt pocket
crush against my chest as we embrace. He whispers in my ear: ‘Thank you for
coming here. You are my son now.’
‘I’m proud,’ I reply. Silas reminds me of my Dad too. Eyes that can see detail
in the distance, a low but arresting voice. A kind of bearing: gentle but
commanding. And those endless stories …
Peter Manthorpe
Master
And here is another perspective on this second landing. This one is from
'The story of the Duyfken replica,
Construction, Expeditions And Voyages'
by Graeme Cocks, Project Director' :
…'The arrival on 9 August 2000 had particular significance for the people of the Mapoon, Aurukun
and Napranum communities for the story of Duyfken's original visit is still part of their folklore.
They were invited to participate in the arrival in their own way. Queensland Premier Peter Beattie
joined the traditional owners of the Pennefather River mouth, the head of Chevron Overseas from
San Francisco, Aboriginal singers, dancers, and more than 200 people from Weipa and nearby
communities to welcome the vessel.
Charged with a strong sense of past injustices both in Indonesia and Australia, Duyfken's crew were intent upon making their own statement on the beach. Captain Peter Manthorpe came ashore bearing a message stick from the Noongah community of the Fremantle area. The message stick asked for permission to land. He placed a white flag on a pole on the beach and next to it was placed a spear signifying that this was to be a peaceful visit. Duyfken's crew were given permission to land, and 400 years of Australian history came into focus for a moment.
The traditional owners spoke about the importance of recognising the past, but not dwelling on it, of going forward together and creating a better future. Ordinary Australians had joined together to perform an act of reconciliation for the first moment in Australian history when Aboriginal people and Europeans met.
This time, message sticks and handshakes were exchanged not musket balls and spears.
Peter Manthorpe and his crew followed Captain Willem Janszoon's original chart of the Queensland coast but unlike the voyage of 1606 they came ashore with the permission of the Aboriginal people of Cape York.'…
'When Duyfken arrived in Sydney in March 2001, she had sailed tens of thousands of kilometres,
tens of thousands of people had looked over the vessel, millions worldwide had seen a documentary of the expedition and another one of the Duyfken 1606 Replica Foundation's goals was achieved: to bring the story of the first European expedition to Australia to the world's attention.
But probably more significant will be that moment at the Pennefather River when Duyfken's crew asked for permission to come ashore.
Duyfken's stay in Sydney was to be short-lived, as the VOC (Verenigde Oost-Indische Compagnie) 2002 Remembrance year committee in The Netherlands was in advanced negotiations with the Duyfken Foundation for the ship to sail in a remarkable voyage.
Less than 12 months since Duyfken re-enacted Willem Janszoon’s historic 1606 voyage from the Spice Islands to Cape York peninsula – the first known European encounter with Australia and its Aboriginal people, producing the first chart of an Australian coastline – the little replica Dutch scout ship set sail from the Australian National Maritime Museum on an ambitious voyage to Texel in The Netherlands…'.
National Geographic and Silas Wolmby, 2006
In the official remembrance year of Dutch Australian relationships of 2006 appear two more interviews with Aurukun elder Silas Wolmby. One interview is with the Netherlands' National Geographic. This is - five years after the Duyfken's second landing- how it goes with the 'turn-back story'. Here, Uncle Silas is flying with National Geographic editor Paul Romer over the area of the Duyfken's original landing of 1606; and evidently also the area of the 2nd visit and the ceremonies of august 2000.
'…With his right hand straight ahead, he points to a spot on the beach by the Gulf of Carpentaria. “There,” he says, noticeably emotional and gesticulating busily. “That’s where the fights were. There were many deaths, don’t you know.’
Silas Wolmby, a 77 year-old Wik Aborigine from the Aplech clan is sitting in front of me in the small aircraft…'
'Quietly he looked around, and from time to time, when a creek or open space passed he would remember memories. However, fire appeared in his eyes when the cape appeared on the horizon. He started talking faster and louder, and sometimes it appeared that Silas held me personally responsible for what had happened four centuries ago, and a few hundred metres below us.
“Yeah man!” He shouted more than once. “You started shooting with the muskets, we had to do something back.” My uncomfortable feeling disappeared immediately when he let me know that he was happy that he could tell a Dutchman the truth. In the end, he said, the real version of the story will be written.'
The article continues:
'Was the Duyfken, without the men’s knowledge, observed from the coast? If that were the case, the aboriginal warriors would have peeked at the strange vessel with fear in their throats. Certainly when a few ‘white devils’, or ‘ghosts’ as my travel companion Wolmby described the Dutchmen, swapped their ship for a lifeboat and rowed up the river – they even went ashore briefly. However, from historical sources we learn that the boat quickly turned about and sought the security of the Duyfken after one of the sailors was speared.
Janszoon decided to follow his compass further south.
The southernmost point that the Duyfken reached was a cape on roughly 14 degrees Latitude. Here too the Duyfken stood at anchor, and several men went ashore to dig wells. Historians agree that here too several fights broke out with the aboriginal people with yet more victims.
We can guess the reasons why the meetings turned into bloody confrontations. ‘Women’, Silas says with conviction. Women caused unrest. The Dutchmen, perhaps due for a bit of fun, took according to his opinion, two Wik girls to the Duyfken. Angered and possibly amazed - and according to Silas because muskets were fired, the aboriginals decided on an attack on the Dutchmen.
“The Dutchmen only thought of water and women,” tells Silas back in Aurukun, the community where he lives with his family. “They didn’t care about my fathers. We jumped on the men who were digging four pits, we hit them and used our spears.” According to Silas, all the dead were thrown in a pile and burnt – and, he grins, his ancestors even ate a few Dutchmen: “Yeah man, my father ate ‘em!”
[When asked, Silas Wolmby admits] he has heard of Aboriginals with blue eyes, but doesn’t know any himself. The influence of white people should not be exaggerated, he says. Although he adds that [he has] gotten more respect for the Dutchmen after he stepped aboard the replica Duyfken in 2000. Two years before the Duyfken set sail for the Netherlands and thereby created a new awareness for Dutch-Australian history, the perfect replica paid a visit to the western part of Cape York. “Such a small ship, so many dangers, so many dead,” he says.
Today the same replica is moored at a lonely quay in the Swan river, just outside the centre of Perth. When I descend into the ship’s small cargo hold and see the circumstances in which Willem Janszoon and his crew took their journey I can only share Silas’ respect. For a little while, that centuries-old relationship between Australia and the Netherlands is tangible.
Copyright, National Geographic, The Netherlands
Silas Wolmby, August, 2006
Then, with the end of the 2006 celebrations approaching, the 'new turn-back' story that started with the Duyfken replica, was clearly turning into a plea of the indigenous Australians for forgiveness and Reconcilliation. Not - strange as it may seem - a plea for Dutch apologies, but 'Uncle' Silas himself is now apologizing for the mistakes of the Aurukun Ancestors, such as the short temper of his Grandfathers. This perspective survives thanks to the writing of Harco Haagsma, who visited Cape York in connection with the celebrations. It would seem that since the landing of the Duyfken replica -and well into the 2006 celebration year- Aurukun had received no reply back from the Dutch.
This is Harco Haagsma’s recording of the 'new' turn-back story. This is six years after Aurukun engaged in ceremony with the crew of the Duyfken 2 and adopted its captain as a son.
From: DasArts // Weblog
Monday 28 August: Grandfather’s mistakes
Item by admin
Posted at August 28, 2006 12:34 pm
We went to Aurukun with the whole group to give workshops, get workshops and listen to stories of Silas and Arthur. Silas sat down with us under a wild mango tree and told us his story of the fights of his ‘grandfather’ with the Dutch sailors of the Duyfken. I was sitting next to him and already had a chat before he started in which he excused himself a few times. He explained us how his grandfather and other members of the Indigenous community killed 9 Dutchmen during the month that they tried to get on land in order to search for fresh water. They ate them all (more apologies).The fight began because the sailors took two women to the Duyfken. Silas gave some more details on the killing but kept on apologising himself for his ancestors. He was definitely holding back. Afterwards I spoke with him longer in private. He told me he did not want to offend the visiting Dutch people and that he was ashamed for his grandfather. But they should not have taken the women. We stressed that they are not aggressive by nature, but they had no choice. I told him not to be sorry and that his grandfather should have killed all people on board of the Duyfken. That way he could have lived in peace with his land much longer. Nevertheless He asked me to apologise on his account for his grandfather’s mistakes to my grandfathers, back in the Netherlands.
Harco'
It would seem then that for one month in 1606 several coastal clans of the Wik had played a role in preventing the seventeenth century Dutch of the VOC from landing. And that finally fate decided that Silas' people -at what is now called Cape Keerweer (Dutch for 'turn back')- would allow the Duyfkens’ crew onto their land and offer the 'white devils' the water, that was so desperately needed.
But also that -in the end- hundreds of armed warriors were engaged in a war, that forced the Dutch to retreat.
So, as the Big Man sings, the dead ones still came looking this way, then that way; the ghosts of white and black Grandfathers alike.
Dutch reconciliation
Around the time of Harco's interview with Silas, a 'prayer and reconciliation conference' was held in Cairns. According to one source (Joel News), a representative of theirs, Rob Piket, took part at this conference, where -on behalf of the Netherlands- he asked the Wik people forgiveness for the bloody ('bloedige') confrontation of 1606. ' “Het was een eerste stap naar verzoening” ' wrote the Joel News, meaning that this was a first step towards conciliation. Be that as it may, this probably is the first mention of the word 'reconciliation' in Dutch-Aurukun recorded history.
As for the Wik elders, the 'new story' evoked by the celebrations apparently had opened an old Pandora's box, and brought to mind some long-forgotten secrets. From underneath ancestral sadness and shame arose fresh insight in Dutch-Aboriginal relationships.
This is first put in writing by 'Joel News' after talking with the Aurukun delegation in Holland in October 2007.
'What we did not know [at the conference in Cairns] is that the Wik Aboriginals were also making plans to offer forgiveness on government level. On October 19 [2007] a Wik delegation… was in Utrecht [Netherlands]. As signal of reconciliation [verzoening] they presented the Netherlands with twelve 'Law Poles', realising that hate against the Dutch had obliged them to go and offer reconciliation themselves …, according to Joel News.
'Autochtoon' Australia meets Dutch Delegation
A new chapter in our 401 year old story of Dutch-Australian relationships emerges with a difference. While the old turn-back story was one of stealing women and of war and the ensuing cannibalism, Uncle Silas Wolmby's new story-line had opened up the first contact's legacy to the feelings of shame and guild.
When Harco wrote: 'He asked me to apologise on his account for his grandfather’s mistakes to my grandfathers, back in the Netherlands ', Aurukun itself was preparing for a formal visit from a Dutch parliamentary delegation, to celebrate the Dutch-Australian '400 years of friendship'.
In October 2006, Aurukun custodians at long last met with representatives of the Dutch government and told them their side of the story about first contact.
On this government level, what is important is not only research on the role of the Duyfken in putting Australia on the map, but more so in acknowledgement of the Aurukun Traditional Owners' part in reconciling with grief and mistakes from the past.
In trying to persuade the Dutch delegation -headed by the President of the Senate of the Netherlands' States General (Eerste Kamer) Mrs Yvonne Timmerman-Buck- the Wik custodians would have depicted the tragedy of 1606 each from their clan's own particular perspective. Afterwards, their inevitable conclusion must have been that the formal 'Nederland-Australië: 400 jaar vriendschap (friendship)' celebration had turned into a painful event for both Aurukun and the Netherlands.
It is doubtful if the Dutch were even aware of the existence of a 400 year old state of war between them and the indigenous owners ('autochtonen'); let alone of Silas Wolmby's message to the mob of the Duyfken of six years before.
This official visit was described in the delegations' report to the Dutch Senate, dated 2 February 2007. It does not mention a single word about apologies, reconciliation or peace with Aurukun. To the contrary, the Dutch had the following ‘time-bomb’ to add to that turn-back story.
Here is what the report says about the Dutch-Wik relationship:
-On the situation of the Indigenous people of Australia, the Aboriginals;
Making note of the fact that the local population had managed to force the retreat of armed Dutch sailors.
-In 2005 the population of Aurukun was 1100, of whom 900 are of local descent, belonging to five different tribes. Amongst these tribes -divided into two groups, 'Top End' and 'Bottom End'- exists rivalry, which sometimes leads to violence.
-'The mayor of Mapoon Aboriginal Shire Council, Peter Guivarra, expressed his admiration for captain Janszoon and his crew, who discovered Australia 400 years ago in a boat with no keel and without modern tools of navigation.'
-The descendants of the indigenous inhabitants told beautiful stories about the battle that their ancestors had fought with the first European visitors to the Cape.
With much sadness mention was made of the 'murder' on blue-eyed babies that were born in the early 17th century. The children that were sired by Europeans were often regarded as ghosts and a danger to black, indigenous inhabitants.
- Historically, the base of Dutch Australian friendship lies with the landing of the Duyfken in 1606. The delegations deems it fitting to place a lasting monument of commemoration on Point Duyfken and to this end wishes to take an initiative.
Duyfkens Portfolio 1; celebrations ending
On 28 October 2006, the commemorations in the Netherlands and Australia came to an end in Sydney, at the Art Gallery of New South Wales. There, with the launch of the Indigenous Art Print Portfolio 'Duyfken', a number of Aboriginal representatives met with HRH Prince Willem Alexander and HRH Princess Máxima of the Netherlands.
This Duyfken portfolio represents Aboriginal work of artists from the various areas of early Dutch contact: from Aurukun, from north east Arnhem Land, from Melville Island, from southern Western Australia and from Tasmania…
Six years had passed since Aurukun custodian of the old and new turn-back story, Silas Wolmby, first offered apologies and reconciliation to the crew of the Duyfken's re-enactment, in August of 2000.
Aurukun elders had shared traditional ceremony, had made captain Peter Manthorpe their son and told the Dutch their most intimate stories. After the year-of celebrations had ended, it became a mystery how Aurukun-Dutch reconciliation could have stayed so overlooked.
Duyfkens Portfolio 2; celebrations revisited
Six month later the Duyfken Portfolio shows up in Holland in the Aboriginal Art Museum in Utrecht, Holland, as a princely gift from the crown-princely couple of the Netherlands. Here is, in full, the museum’s announcement:
PRESS RELEASE, 23 May 2007
A first for Whit weekend: Dutch royal couple’s gift on display at the AAMU
(Aboriginal Art Museum, Utrecht)
This Whit weekend will offer a first chance: from 26 May onwards the ten screenprints
recently donated by Prince Willem-Alexander and Princess Máxima to the AAMU will
be on display at the AAMU. This princely gift marks 400 years of contacts between
Australia and the Netherlands. A limited edition of sets of the screenprints has been
made available.
The royal couple visited Australia in October last year. The last day of their visit was focused
on the Aboriginals, the original inhabitants of Australia. In conjunction with the Dutch
Ministry of Foreign Affairs, the Dutch Embassy in Australia commissioned ten screenprints
with the theme of the 400 years of contact between the Dutch and the Australians. The first set
of ten prints was presented to the prince, who in turn spontaneously decided to donate them to
the AAMU. Chair of the AAMU board Hans Sondaal said: ‘We are very surprised and
honoured by this gift from the royal couple. We want to share this exceptional present with
the public and it is now on display for the first time in the museum.’
The Aboriginal artists come from all over Australia and have produced the prints using a
variety of techniques. The artists are Karen Casey and Allan Mansell from Tasmania,
Dulamari and Dhuwarrwarr Marika from Arnhem Land, Janice Murray and Pedro
Wonaeamirri from Melville Island, Garry Namponan and Leonie Pootchemunka from
Queensland and Chris Pease and Laurel Nannup from Western Australia. A limited edition of
the prints is for sale, so that the true connoisseur can purchase a set. More information about
this is available at the AAMU. As well as the AAMU, the Dutch Ministry of Foreign Affairs
and the Senate also have sets. During ‘The Hague Sculpture’, which this year will be called
‘Down Under/De Overkant’ and will focus on Australia, Foreign Affairs’ set will be on
display temporarily in the historical museum of The Hague (15 June – 9 September).
Attachments: pdf Sydney Morning Herald, 28 October 2006, pdf De Telegraaf, 30 October 2006.'
An Aboriginal Gift; two sets of Wik Law Poles
So a new and more tangible message was decided on; the gift of 12 Wik Law Poles' as a lasting expression of the wish to reconcile with the Dutch. And these Law Poles should then be formally handed over to the Netherlands' Government. Such ceremonial installation in Holland should carry a strong and clear message.
The following information comes from a press-release of the Queensland Government in October 2007. But preparations for the ceremony would have been made well in advance.
'Minister for Transport, Trade, Employment and Industrial Relations
The Honourable John Mickel.
Friday, October 12, 2007
INDIGENOUS PEOPLE RECONCILE WITH THE DUTCH AFTER 400 YEARS
The Wik people of Aurukun in Far North Queensland will reconcile with the Dutch by presenting Ceremonial Law Poles to the Netherlands Government.
Minister for Trade John Mickel said as a gift of reconciliation of the first contact by the Dutch on Australian shores, the Wik peoples will make the presentation to the Dutch after hostilities broke out between the European explorers and local Aborigines more than four hundred years ago.
Mr Mickel welcomed the reconciliatory gesture today saying artists and senior
custodians of Wik cultural traditions indicated their wish to make a ceremonial
presentation.
"In 1606, the Dutch crew of the ship, Duyfken, landed at Cape Keerweer on the west coast of Cape York, only to be driven away at spear point by Wik warriors of the region," he said.
"More Dutch explorers later arrived at the Cape [Carstenz, 1623], again resulting in bloodshed and the incident is remembered, through song and ceremony, of the Wik language-speaking peoples of West Cape York, and has been handed down the generations as the "turn back" story.
"The Aurukun-Wik artists are acknowledged masters of an internationally recognised sculptural tradition which uses media such as wood, natural ochres and acrylic paint."
Mr Mickel said the State Government through Queensland Indigenous Arts Marketing and Export Agency (QIAMEA) is assisting a group of Wik artists to officially present two sets of traditional Law Poles on October 19 to the people of The Netherlands at the Aboriginal Art Museum Utrecht, near The Hague.
"The inclusion of the carved Law Poles, made from the cottonwood tree, in the
museum’s collection, will not only allow art lovers to enjoy these magnificent works of art, but also provide an opportunity for Queensland Aboriginal artists to step onto the world stage," he said.'
From which one may come to the conclusion that the turn-back story is about two violent confrontations with the Netherlands in the early 17th century, with a period of 17 years in between them. But this well documented second visit -at Duyfken's Point itself- had up till this point been left unnoticed in commemorating the story of 1606.
The power contained in the Law Poles though, is as old as the Aboriginal Dreamtime itself and represents traditional knowledge of the bonding with the Land and of the clan's duties and rights within its boundaries. This 'sacred' knowledge comes with the Law Poles, but remains also part and parcel of the social complexity and culture of modern Australia.
Law Poles are like trees that sprout hidden branches beneath the earth, and hidden roots from the top. The roots draw the souls of Ancestors back into the Land, where exists a vast and age-old web of stories and laws connecting people to spiritual beings, to other people and to the Land. Which for Aboriginals means Sacred Land.
Reconciliation on government level
The Law Poles and the ceremony in Utrecht say more than just 'This is what happened at Cape Keerweer 401 years ago.' They would be talking about the arrival of the Dutch, then about another group weeks later and go as far back as the time life and Aurukun came into being. And also about contemporary aboriginal problems; particularly those concerning reconciliation. And about the twists and turns of the old and new interests of individuals and community. And also, of course, about seeing this reconciliation process through to full fruition. It contains many different parts that, in effect, simultaneously shape the present-day reality. They join history and memory together, up into the ceremonial presentation of the Law Poles in Utrecht, to the Dutch Government.
Thus, the old turn-back story ended in the Aboriginal Art Museum in Holland on october 19, 2007. Through ritual song and dance, the 401 year old hostility between our nations was finally put to rest. A couple of last words with the closing-ceremony and then Poles and story will be left behind.
First there is the acceptance-speech by mrs. Yvonne E.M.A. Timmerman-Buck for the Dutch Government:
'It is with great joy that on behalf of the Dutch people I accept these law poles as a sign of peace and reconciliation. The Aurukun Wik Law Poles will remain a lasting remembrance of the first contact between Dutch sailors and the Aboriginal population of Australia in 1606 and of the very special year of commemoration that Australia and the Netherlands celebrated in 2006.'
'We got to know the beautiful 'law poles' (wetpalen) in Aurukun [as head of the Dutch delegation]. The symbolics of these Law Poles made a big impression. It concerns works of art that are only produced on special occasions. Therefore the making of special Law Poles to commemorate the events concerning the Dutch landing on Aboriginal territory in the 17th century is a remarkable gesture.
The Netherlands can be thankful for these ‘wetpalen’, because they symbolise peace and reconciliation.
In Aurukun we were told about the custom of ceremonial initiation -the so called 'singing-in'- of Law Poles, which is also aimed at protection against spiritual powers…'
Mrs. Timmerman-Buck mentions how the indigenous people of Cape York came eye to eye with Europeans with the Duyfken landing in 1606; which marked for the Dutch the start of the 400 year relationship, of which the anniversary was commemorated in 2006.
She says she feels moved to see works of art, like the ones she saw a year ago in Aurukun, now here in Holland…
The speech continues:
'In the Aurukun and Weipa area we heard emotional stories of the descendants of the indigenous inhabitants about the battle their ancestors had fought with the first European visitors of the Cape.'
This 'turn-back' story is a living part of the rich oral historical tradition of the Wik people….
And with the Duyfken captain's information, it gives us an idea of what the impact of this first encounter of cultures must have been like; as well for the Dutch sailors as for the traditional Wik custodians.
'Full of grief the storytellers told us during our visit of the 'murder' by their ancestors on blue-eyed babies, that were born at the beginning of the 17th century.' -because they were regarded as spirits, and a danger to the community.
'We must establish, that in those days the collision of cultures … went from both sides accompanied by violence. Although it is completely understandable that the Dutch explores, with the more powerful weaponry at their disposal, were not regarded as peaceful visitors.
This makes it even more special, that descendants of the indigenous inhabitants of the area have made these law poles as a gift of reconciliation for the people of the Netherlands.'
Mrs. Timmerman-Buck says the Wik Law Poles are symbols of peace and reconciliation. And that the brilliance (schittering) of the artwork has a certain attractiveness, a certain pulling power.
Then she says that the Dutch parliament has decided to erect a small monument at Cape Keerweer to commemorate Aurukun Dutch history.
The speech ends as follows:
'Dear Mrs. Casey [representative of the Australian Government], dear Mr. Pootchemunka, Let me turn to you again. I had the privilege of meeting you, Mr Pootchemunka, during our trip to Australia. I am very pleased that you are now here and hopefully you will enjoy your stay in the Netherlands as much as we enjoyed our trip to Australia. You are very welcome in our country. I have just briefly tried to explain what you have taught me about the history of your land and about the law poles. It is an absolute honour that special law poles have been made for the Netherlands and I am even more honoured to accept the poles today on behalf of the Dutch citizens. Thank you again.'
'Let me finish with saying that the gift of the Law Poles to the Netherlands is a crown on the celebration of 400 years friendship between Australia and the Netherlands.'
So the orally transmitted story -together with the new story of reconciliation- has through many generations of expert custodians become modern historical fact. Next is the Statement from the Dutch Reconciliation Coalition, with this one comment: what the coalition addresses as a Delegation of the Aboriginal Peoples is not yet quite that. The Wik Law Poles, the reconciliation and the delegation represent only the Wik people of Aurukun. Here is the statement of the Dutch Coalition:
'Address to the Delegation of the Aboriginal People of Australia; a Dutch Apology Statement.
We, representatives of the Dutch Reconciliation Coalition, are deeply humbled by the fact that you, Aboriginal Peoples of Australia [more precise, the Wik tribe of the Aurukun nation], are coming to our nation to extend forgiveness, without even waiting for as to confess our unrighteousness against you.
We confess that our forefathers, with whom we identify, generally acted presumptuously towards the inhabitants of the nations they reached in their adventurous endeavours.
In 1606, at reaching your coast, which the Europeans named Cape York, not minding the name you had given long before, -- we did not recognise and honour you as the owners of the land, -- we did not ask permission to enter, -- we assumed right of way, not willing to be bothered by the protocols of your peoples, -- we even killed several of your representatives.
We confess this as sin before God and before you, and humbly ask for forgiveness.
As a token of our appreciation for your gracious attitude we want to offer you a small gift, a replica of an etching of the Dutch painter Rembrandt, who lived in the very days that our nations first encountered one another.
We thank you for your grace to accept this.
(Presented at the occasion of the Delegation of the Aboriginal Peoples of Australia, presenting the Law Poles to the nation of The Netherlands in the person of the chairwoman of the First Chamber of the Dutch Parliament, as act of reconciliation between Australia and the Netherlands, at the Aboriginal Art Museum Utrecht, the 19th of October 2007.
The delegation of the Dutch Reconciliation Coalition consists of Pieter and Helene Bos, Foundation Serving the Nations, and Kees Sybrandi, Foundation Penance and Reconciliation.
For further contact: www.verzoeningscoalitie.nl;
email: phb@servingthenations.org)'
The final ritual of initiation seals the power of this Aboriginal story; condensed into the Law Poles. Now visitors to the museum will be properly protected from the bad spirits, that cause harm and illness.
New creation myth, friendship and peace
The last comments are from the Wik delegates, from the people to whom Keerweer is their home; who have grown up themselves with the Land and its history. This will make it easier to catch up with the ab-original story-line again.
In newspaper interviews the Aurukun custodians describe their cultural characteristics as reconnecting to what can now be understood as the beginning of a new creation myth; that of formally reconciling with the Dutch ‘Grandfathers’.
First, here are the words of chief custodian Nevil Pootchemunka, quoted in Trouw newspaper:
'For us it is important to reconcile with the Netherlands. With this gift, we want to see to it that history will be commemorated in both countries.'
The Law Poles carry decorations and symbolism of two clans of the Wik. Pootchemunka explains that: ' The red dots represent the airbubbles in the surf. So they symbolise water. The red colour is the sign of the setting sun.' White feathers represent the Wik warriors; and also the Duyfken.
Next, one maker of the Poles, Ron Yunkaporta, stresses the fact that the poles still possess ancestral power. That is why they must never be touched. But when one has a difficult problem, the power of the Law Poles is there to help.
And the following was published on the net on 2007-10-31.
…In 1606 the Dutch set foot on Australian soil and so became 'occupiers'. Now, the gift of reconciliation completes the circle.
"One of the Aboriginals says: 'It's probably difficult to understand, but we are doing this because it's part of our history. This is a gift from us to you for reconciliation and recognition. I think it's a powerful statement to travel half the world to complete history. My message is that the Dutch recognise and are aware of the past. Open up your heart. Forgive, but don't forget.' "
The final comments are from the 'Joel News'. It says that the Utrecht ceremony -by offering forgiveness on government level- put an official end to 400 years of 'friction' with the Netherlands.
The Law Poles were offered in the knowledge that the hate against the people of the Netherlands had by duty bound them to offer reconciliation themselves. Therefore, this was a gift on the level of national reconciliation.
Dancing Snakes
---And the Big Man says: ‘No. Stay away. Finished. Enough.’
The ghosts go away again.---
What the reconciliation of the Aurukun taught me was to finally grasp the true magnitude of the hostilities between our nations. Both as a Wititj custodian of the Yolngu people of East Arnhemland and as a Dutchman, I have worked at Aboriginal-Dutch reconciliation since july 2004. So far, the reactions from the Amsterdam city-council and political parties were negative or non-existent.
Therefore I feel both our countries can be proud of what the people of Wik have achieved.
I would like to finish with wholeheartedly congratulating everyone that was involved with this succes. I have taken very much heart from this experience.
May I suggest that the Dutch and the other (Australian) aboriginal nations will learn from this Aurukun history and also travel this road to a friendlier and peaceful relationship between the world's oldest ancestral civilisations and modern European culture.
It is very worthwhile, and every possible support must be given to such an enterprise.
As for the beginning -in November of 2001- of the Australian-Dutch story of Wititj, about the Dancing Snakes, it first originated with the Galpu clan of the Yolngu nation, neighbour to Aurukun across the Gulf of Carpenteria . One eye-witness account can be found on internet and is also attached with this report.
As an 'autochtone' (aboriginal) Dutchman, I feel honoured and proud to have been able to add to this the Rainbow Serpent Law, as told by the first non-Yolngu Wititj custodian Ajhan Wititj Vajiromano and Buddhist Dharma Teacher, John Allan. I have sent this 'Wititj Law' to the mayor of Amsterdam, Job Cohen, in early 2006, as a sign of Dutch-Australian reconciliation.
"The Rainbow Serpent Law"
’Wititj ~ that Rainbow Serpent bringing water and healing the land.
Wititj travelling the country from water hole to water hole.
Each waterhole a place of renewal, a place of new life, a place of healing.
That water hole springs up everywhere people come together for healing and new vision
. That water hole rises up in every heart that listens to the whispering of the Heart
Tears of sorrow and tears of joy heal the heart and clear our vision.
We see our ourselves, each other and the Land as Sacred, Alive and Beautiful.
Like people crying in ceremony ~ people reminding each other of each other.
Listen ~ understand what we mean to each other.
Walking together we untie the knots of the past and slip through the clear space
that rises up each moment, like fresh water bubbling out of the Land.
Moving on in freedom we build right relationship among all people and all beings
on this sacred earth.
We walk a rainbow bridge of healing. We are that rainbow body of light.
It starts in the open heart of sharing and friendship.
It ends in the open heart of sharing and friendship.’
Faithfully yours;
with mutual respect for our laws, our cultures, our ways of life and our common history.
Cor van Keuk; Wititj custodian,
Representative of Aboriginal Australia.
Ps;
'In 2001 John was named Wititj and made the first non-Yolngu custodian of the Rainbow Serpent or Wititj Law, by Elders of the Galpu Clan of Eastern Arnhem Land. This Law is the most ancient continuous teaching on compassion, healing and peace on the planet. He is also a local organiser for Rural Australians for Refugees and director of the Spirit of the Land Foundation, and chairman of LightnUp, a community organization that runs the annual Lismore Lantern Parade.
' Feel free to print the information out and put it out to friends who might be interested'
Sources: www.joelnews.nl; National Geographic Netherlands; DasArts // Weblog; Governments of the Netherlands and Queensland; http://www.dufken.com/captainsjournal; Aboriginal Art Museum Utrecht; www.peacebus.com/WakingUp/040806Flyer.pdf , www.spiritofland.org, www.lanternparade.com, newspapers, othes. Gratefully yours, Cor.
"On the Reconciliation Process; In-between the Netherlands and the Aboriginal Nations of Aurukun and Yolngu" Part 2
From Cor van Keuk,
Amsterdam, januari, februari 2008
Dear people,
In December of last year I sent you my first report "On the Reconciliation Process; In-between the Netherlands and the Aboriginal Nations of Aurukun and Yolngu"; on how the Aurukun people of Cape York took the first steps towards official reconciliation (verzoening) between the Netherlands and the Aboriginal Nations of Australia.
The research about the Aurukun - Dutch reconciliation of the Turn Back ('Keerweer’) story started with the landings of the early 17th century VOC ship Duyfken.
Both the traditional Turn Back story of the Wik custodians of Keerweer and the contemporary story of reconciling with the Dutch contributed enormously to knowing the facts behind the early history and discovery of Australian Aboriginal culture.
Now, officially reconciled in October 2007, the Dutch and the Aurukun have of themselves become two of the first ‘guiding-nations’ of Reconciliation.
To do justice to this process together, it is very important to take unfinished business seriously. First of all there is the wish of the Aurukun custodians, that the true Turn Back story becomes known to all.
Then, the first paradox that needs to be worked out is that the old Turn Back story is in fact talking about more than only one VOC landing. That is, it concerns not only the Duyfken’s landing in1606, but also the VOC landings of 17 years later, of the ships Arnhem and Perla. This second contact with Aurukun is vividly described by Captain Barendsz in the ships' journal of the Perla.
What started to come into focus in the reconciliation newsletter of Queensland Minister John Mickel of October 12, 2007 was that the senior custodians of Keerweer had folded the landings of the ships Duyfken, Arnhem and Perla into one all-encompassing Aurukun oral Turn Back story.
Evidently, that is what it said -about the ceremonial gift of the Wik Law Poles and about old hostilities- in this newsletter, heading:
"INDIGENOUS PEOPLE RECONCILE WITH THE DUTCH AFTER 400 YEARS".
"…the Wik peoples will make the presentation to the Dutch after hostilities broke out between the European explorers and local Aborigines more than four hundred years ago.
"In 1606, the Dutch crew of the ship, Duyfken, landed at Cape Keerweer on the west coast of Cape York, only to be driven away at spear point by Wik warriors of the region," he [the Minister] said.
"More Dutch explorers later arrived at the Cape, again resulting in bloodshed and the incident is remembered, through song and ceremony, of the Wik language-speaking peoples of West Cape York, and has been handed down the generations as the "turn back" story."
(The complete text of this newsletter can be found in my earlier report of december 2007, and on internet.)
The pains of history that came with the landings in 1623 were very observantly noted down in the journal of the Perla by her captain, Carstensz'.
This descriptive document has it, that it was not until the Dutch were driven away that second time in 1623, that the name Cape Keerweer appeared on the map. The name Keerweer clearly refers to Carstensz' turning back in 1623, and not to the retreat of the Duyfken 17 years before, as was thought earlier on. So it became clear there were more chapters in the Turn Back story than the one historical incident of that first fatal visit of the VOC in 1606.
Popular belief and most school-curriculum still has it, that it was the English captain Cook who discovered Australia in 1788, and also the Dutch and Australian governments are now looking into how to correct this and other historically mistaken views on the first contact of indigenous Australia with Europeans.
Notably, the events of 1623 continue on with the damaged ship the Arnhem mysteriously leaving the Perla behind on the Aurukun coast; to set sail across the waters of the Gulf of Carpenteria. And on to the first Dutch encounter with people of East Arnhemland.
What happened on this Northern Territory coast is a story that belongs to the custodians of the indigenous Yolngu people. It may already be with the 'Duyfken portfolio' works of art from Arnhemland, that were presented to prince Willem-Alexander and princess Màxima of the Netherlands at the celebrations of 400 years Australian - Dutch relations in 2006.
But be that as it may, the suggestion presents itself that senior custodians on both sides of the Gulf of Carpenteria may now wish to share these old stories of first contact with each other, as well as with the rest of us; and make it so that the true story can finally be told.
And if the Aboriginal communities agree, then the co-production of a historically correct film about the Turn Back story and the first encounters sounds like a good -and possibly a profitable- idea. Both Yolgnu and Aurukun are experienced film-makers, and it will be a very exciting and worthwhile project. The idea for a movie came in the feedback shortly after my first report on Reconciliation of last December, with this e-mail.
'Wow, Thanks for sharing that one. This is really an important story to tell, Aurukun community needs some help to work towards revisiting their documentary with the dutch in fleshing it out to tell the world. If there is an opportunity to gather serious funds to deliver a great film, that would be fantastic.
Respects,
Victor Steffesnen
TKRP Project Leader
www.tkrp.com.au'
Unless I am mistaken, one paradox is solved; that the early Aurukun - Dutch history of war comprises two incidents, in 1606 and 1623; and that not one, but three VOC-ships landed a part in it. Of which the Arnhem even sailed all the way across the Gulf of Carpenteria, where the Dutch landed on the Yolngu-coast and called it Arnhemland.
Here is where my report about the first European landings on Australia’s northern coasts must come to an end. All I may wish for it, is to provide a framework that -indeed- must be fleshed out still by more research. But it seems clear that producing a movie is a very good idea. The Turn Back story would be, in my eyes, an international winner.
To find a film-director should be no problem; one suggestion may be Dutch director Rutger Hauer.
Next is the funding. It is the senior elders that, in fact, own the copy-rights to most of these stories; and it is they that must decide how a possible film should be produced; independently, as co-production with governments, or other.
In any case, the next step in finding out the true story -or movie-script- now concerns the Ministries of Education as much as it does the people of Aurukun.
Or at least, that's what it seems to say in the following quotes from the National Geographic’s article about the Dutch – Australian commemorations of 2006:
"Graeme Henderson, director of the West Australian Maritime Museum in Fremantle, thinks that it is a good time for an expedition that can reveal the truth around the first contact between Aboriginals and Europeans. …."The information of the voyage of the Duyfken is rather abstract," he opines. "…. For historical completeness, it would be good if one day a research team goes to dig at Cape Keer-weer."
Hans Sondaal, until recently Dutch ambassador to Australia, agrees with him. … "We are trying to persuade the Australian Minister of Education that the history curriculum should be adapted," he says. "We hope to publish books about the Dutch-Australian history and to distribute them among schools."
(Copyright, National Geographic, The Netherlands.)
So one suggestion might be to ask our governments’ interest and support. Aurukun -as well as other aboriginal- artists and custodians were already introduced to prince Willem Alexander, ministers, ambassadors and parliamentary delegations, but obviously, the work of finding out what in fact happened with the early VOC landings is already in the hands of historians and anthropologists.
In that respect, I'd like to make some observations.
First, in relation to the Old Turn Back story, the Dutch Parliamentary Delegation of 2006 uncovered a hitherto unknown part of the ‘womens' business’. Which is the story of how in Australia the first blue-eyed babies were born in Aurukun.
I find this part of the story sad beyond words. Whether this part is fact, legend or mytht is now beside the point; it may very well have been the trigger that made the people of Aurukun decide to reconcile with the Dutch. Needless to say, this part of the story must also have been past on through the oral tradition of 400 years.
Next, there is the apparent paradox that there were two official Turn Back reconciliations already, before that (official) one in Holland in october 2007.
~ There was first of all the reconciliation of 2000, around the Duyfken replica and re-enactment. The Duyfken foundation's report about the ceremonies at Cape Keerweer is the first to claim a reconciliation. As can be read in the following passages:
"… the crew [of the replica] came to understand the enormous impact which ships such as Duyfken and the people they carried wrought on the Spice Islands.
After a two week tour of the Banda Islands, the ship turned north east towards Ceram Island to find favourable winds and to re-enact the 1606 voyage…
The arrival on 9 August 2000 had particular significance for the people of the Mapoon, Aurukun and Napranum communities for the story of Duyfken's original visit is still part of their folklore.
They were invited to participate in the arrival in their own way. Queensland Premier Peter Beattie joined the traditional owners of the Pennefather River mouth, the head of Chevron Overseas from San Francisco, Aboriginal singers, dancers, and more than 200 people from Weipa and nearby communities to welcome the vessel…
The traditional owners spoke about the importance of recognising the past, but not dwelling on it, of going forward together and creating a better future. Ordinary Australians had joined together to perform an act of reconciliation for the first moment in Australian history when Aboriginal people and Europeans met. This time, message sticks and handshakes were exchanged, not musket balls and spears….'
(From: The story of the Duyfken replica, By Graeme Cocks, Project Director; copyright 2002 Duyfken Foundation.)
This, strange as it may seem, already describes a Turn Back reconciliation ceremony in the year 2000, apparently with no representation from the Netherlands. This re-enactment took place three years after the replica’s keel was laid by prince Willem Alexander of the Netherlands. We now know this first reconciliation didn't turn out as Aurukun, or anybody else, could have expected.
Actually, relations with the Dutch turned sour and then even turned to hatred. Which necessitated a third reconciliation in october 2007, a year after the Dutch parliamentary delegation's 'friendship' visit. All this is of course quite painful and embarrassing. Being Dutch myself, I feel no honour or glory for myself or my compatriots in this reconciliation with Aurukun.
But, for the Netherlands, the Aurukun gift of the Law Poles must primarily symbolise peace and friendship.
It is important to remain focussed on these ideals as foothold for the future for both black and white people.
This is to create the so dearly needed perspective of healing our common past, as well as the communities of today.
For Holland, it wasn't until last October that the Dutch Aurukun reconciliation started to highlight the cultural plight and the struggle for survival of the Aboriginal nations themselves.
In this regard also, the preparations for reconciliation have in fact been taking place already on the government level. So for now I will add one last observation concerning this Aurukun-Dutch history and the Wik Law Poles.
That is the feed-back that I had from Pieter Bos, of Serving the Nations, on 19/12/07. This translation from the Dutch is of parts of Pieters' reaction to my 'Reconciliation Report' of last December .
'I don't know if you've read my report in the Serving the Nations newsletter, but it explicitly states our approach to the Aurukun people officially gifting forgiveness to the Dutch as: "If they [Australian Aboriginals] come and offer reconciliation, is anyone then asking for it, anyone asking for forgiveness, and if the answer is yes, are we then allowed to do it."
As I understand it, we were indeed the first (after Rob Piket, a good friend, who -amongst others- also represented us in Australia in 2006) who explicitly asked for forgiveness; Ms. Timmerman [head of the Dutch Parliamentary Delegation] had no reply to this, rather a 'bagatellisering'(marginalising, minimising ?) of the evil in our actions. It seems to me that that fact can also be explicitly mentioned in your report.'
Van: Pieter Bos
Serving the Nations
www.servingthenations.org www.verzoeningscoalitie.nl
I add to this my translation of the parts in the newsletter-article that Pieter refers to:
"Reconciliation with the Aboriginals.
… Straight after the official part [of the reconciliation] we could address the Lord Mayor in the delegation; who understood very well what we were aiming at, thanked us for our admission of quilt (schuldbelijdenis) and accepted our presents. …
We were simply delighted. Even though it was just outside the official part of the ceremony, but within an official context, and with both parties correctly motivated, reconciliation was 'uitgesproken' (‘sung-in’)."
How this connects to the Wititj Law and story in Holland ? I have absolute faith there is now sufficient enthusiasm both here and in Australia for the truth of the stories about first contact to become treated as important historical fact. And that reconciliation between the Netherlands and the Yolngu people of East Arnhemland, as well as other aboriginal nations, is to be a part of this process.
In friendship and with respect.
Fond greetings,
Cor van Keuk;
Wititj custodian.
