The Truth-telling and Healing Inquiry commenced its first Truth-telling Hearing in Meanjin (Brisbane) today (Wednesday 18 September 2024).
In opening remarks Barrister Melia Benn, a Mamu and Gunggandji woman, advised a packed room that the hearings provide a public forum for truth-telling.
“The stories and knowledge shared are going to be considered as evidence by the Inquiry,” she said.
Ms Benn advised that this first hearing has prioritised hearing experiences and viewing evidence from Aboriginal Elders. Those participating were invited to give evidence at this first hearing because they have shared part of their story publicly previously, and she thanked them for leading the way.
Focus of evidence
The evidence for day 1 focused on sections of the Inquiry’s Terms of Reference:
- displacement, dispossession, settlement and management of lands, seas and waters;
- missions and reserves;
- control over personal property and places of residence;
- control over wages, finances and employment; and
- the ongoing systemic impacts of the above experiences including the current barriers and obstacles to Aboriginal peoples’ and Torres Strait Islander peoples’ full participation in the public, economic and social life and public affairs of Queensland.
Testimony covers growing up in Cherbourg mission
The first participant, Aunty Lesley Williams, a Guwa and Koa woman, began her testimony by sharing the journey of her grandparents before sharing information about her time in Cherbourg, an Aboriginal mission north-west of Meanjin (Brisbane).
Aunty Lesley lived in Cherbourg from 2 years old, until she became of age to be sent out as a domestic. Aboriginal domestics were sent out to properties in Western Queensland and into private homes in Brisbane.
While growing up in the 1950s and 1960s, she recalled a lovely, happy childhood as part of a large family. She also shared a picture of Cherbourg’s entry gate and explained what it represented.
“White people outside didn’t know what was going on in this community and vice versa – we didn’t know what was going on outside,” she said.
She explained how permits were needed to travel from Cherbourg to Murgon, 6 kilometres away. They were restricted for going to a specific location and had a time limit to be back at the time indicated by this permit.
Aunty Lesley spoke about her mother and the requirement that she get permission to visit Cherbourg. “She was born on Cherbourg, grew up in Cherbourg, sent out to work from Cherbourg, contributed to the development of that community yet she had to get permission to go back and visit her mother, her father and her daughters. But she never complained,” she said.
Aunty Lesley shared photos and spoke about the Cherbourg Ration Shed, and how they collected their rations for the family each Monday morning.
“They handed out five scoops of sugar, five scoops of tea, five scoops of rice…. the rations shed photo showed people waiting for the flour to be distributed. Damper was our staple diet.”
At school, girls were taught domestic skills, preparing them to be contracted to work in outside employment, on a farm or property, or in private homes ‘of white fellas around the state’.
Reflecting on school times, Aunty Lesley said they were happy times, good times with nice teachers to make our lives much more happy. She focused on the positive.
Wanting to be a part of society
Aunty Lesley spoke about wanting to be presented as a debutante - these girls were coming out into society. “We were still not part of society, we were still down the bottom of the social rung.”
“We want to be glamourous, we don’t want to be scrubbing floors. We want to look good for one night.”
When asked who paid for the outfit, Aunty Lesley said she wrote to the government and, “as it turned out, lo and behold, turned out it was paid by me.”
“Turns out it was written out…the whole outfit came to $38 pounds, probably 6 months work, maybe more. No wonder I was told there’s nothing left in your account,” she recalled, as she confirmed she had no idea at the time.
Records and stolen wages
Stolen wages was the final topic of Aunty Lesley’s testimony, in which she shared she had no idea records were written.
Aunty Lesley commented that they were aware that every aspect of their lives were being controlled, but “didn’t realise it that it was then documented, and it turns out, that’s a win for us.”
“This is for the old people, this is their history, this is their stories,” she said.
“It’s a once in a lifetime Inquiry isn’t it. At the end of the day, we’re on a journey together, come with me, we’re all walking together.”
Evidence given by Professor Tracey Bunda
The second evidence of the day was given by Professor Tracey Bunda, a Ngugi and Wakka Wakka woman, who explained these stories that we tell are really important to know who we are.
“We ask who are you and where you come from. You are not able to adequately answer that if you do not have stories about who you are and where you come from.”
She advised she has been teaching Aboriginal and Torres Strait Islander studies since the 1980s.
“If we don’t tell these stories, then there is only one knowledge system that is given any airing and power within this country, and that’s the white knowledge system. And the white knowledge system is not the only system in this country.”
“Our knowledge system has been here since the beginning of time, and it looked after our Country and our people with such a level of sophistication that at no stage did we ever want to invade someone else’s country. At no time did we ever suffer from ill health to the point that you have diseases that are epidemics,” she said
“Our people lived with a full education, and they received their education from their Elders, and our people had a full spiritual life as well. It has been my utter disappointment…when I know that I live in a country that fails to have a level of sophistication to understand and appreciate and celebrate Indigenous knowledge and histories and society.
“It is a poor country for failing to hear our stories, to give us space for those stories, because those stories are deadly, they’re sad, they’re funny, they connect us all across this land, and to deny that ultimately for non-Indigenous people is to deny themselves,” Professor Bunda said.
She finished with a message to those who might think about giving evidence in the Inquiry and encouraged them to give evidence, not for themselves, but for the generations who have not yet been born, but need to know who they are and where they come from.
Day 2 schedule is available here.