"I have another duty, equally sacred, a duty to myself " Dora: A Doll's House, Henrik Ibsen,1879

1. Welcome to Our Foremothers - "Here is one story ..."

2. First Owners
On this page:
KOORIE STORY: Pre 1863.
SOCIAL STORY: Melbourne 1863.

3. Sara and Sheyda Rimmer
On this page:
OUR STORY: Sarah Curry
KOORIE STORY: 1864 Corandarrk - Diaspora, the Start;
SOCIAL STORY: The Immigrants Home, 'The Fortunes of Mary Fortune'.

4. Smythesdale Goldfields
On this page:
SOCIAL STORY: Women on the goldfields - 'What a Woman on Ballaraat Can Do'; The Sandhurst Impersonator; the Sinking Cathedral.

5. The Egalitarian Idea
On this page:
KOORIE STORY: Resisting Oppression - Louisa Briggs;
SOCIAL STORY: Enlightenment Thinking; Education; the Education Act. 1872.0's-80's - Free, Compulsary and Secular Education; Not Equal if you are Aboriginal

6. A Fair Go
On this Page:
OUR STORY: Sarah's 'Fair Go'.
KOORIE STORY: Struggles; Coranderrk Petition.
SOCIAL STORY: A Fair Go, the 1882 Tailoresses Strike, the Woman's Suffrage Society; the 'Mother of Womanhood Suffrage' - Louisa Lawson; Orphans & Institutions.

7. Going Backwards
On this Page:
KOORIE STORY: the Half Caste Amendment Act oy Murphy; Coranderrk.
SOCIAL STORY - Reaction; 1890’s Economic Depression; Women's Paid Work.

8. Running Free
On this page:
OUR STORY: "NO DAUGHTER OF MINE ..."; Hard Yakka.
KOORIE STORY: Indigenous Exclusion.

9. Women Were Not Quiet
On this Page:
Social Story: The Hospital Run By Women For Women;The Victorian Lady Teachers' Association; The 1891 'Monster' Suffrage Petition - Vida Goldstein.

10. Building Peace at Home WW1
On this page:
OUR STORY
KOORIE STORY - Coranderrk Closure
SOCIAL STORY - Conscription; White Feathers; The Zurich Women's Peace Conference; Free Trade

11. A World Not Fit For Heroes
On this page:
OUR STORY
KOORIE STORY: Australian Aborigines League; Cummeraaginja; 26th January, Day of Mourning - Beryl Booth, Margaret Tucker.
SOCIAL STORY: Economic Depression; Making Do - Yvonne Smith.

12. Another War - WW2
On this page:
OUR STORY Our Family
KOORIE STORY: There's Work When We Need You - Nora Murray.
SOCIAL STORY: Pulling Together - Edith Morgan; After the War - Things Weren't All Rosy - Joyce Stevens.

13. Howard's Way - the 1950's
On this page:
OUR STORY
KOORIE STORY: Maralinga - Joan Wingfield, Gwen Rathman; More Protest - Warburton Ranges; Lake Tyers; More Protest;
SOCIAL STORY: Camp Pell; Conformity & Hidden Poverty; The Communist Party Dissolution Bill..

14. A Life Well Spent
On this page:
OUR STORY - Sad times
SOCIAL STORY: Hypocrisy; Hope

15. Women's Web - Quotes

16. Your Feedback please.

Our Foremothers is published by
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www.womensweb.com.au
womensweb@iprimus.com.au


© Geraldine Robertson except for study, social justice and feminist sharing.


 

Our Foremothers

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5. THE EGALITARIAN IDEA

On this page:
KOORIE STORY: Resisting Oppression - Louisa Briggs;
SOCIAL STORY: Enlightenment Thinking; Education; The Education Act - Free, Compulsory and Secular Education.

KOORIE STORY - Resisting Oppression

Louisa Briggs (1836 - 1925)

She had learned to read, but not to write, so her children acted as scribes for her numerous letters of protest.

When the popular manager was replaced, Louisa fought the plans to sell Coranderrk and to relocate its residents. To this end she gave evidence in August 1876 at an inquiry into the running of the station.


Widowed in 1878, after further protests Louisa was forced off the reserve, seeking asylum at Ebenezer Aboriginal station, Lake Hindmarsh, where she again acted as a matron.

Conditions there were poor and she wrote to the board to complain of the lack of food in 1878 and again in 1881.

Following another inquiry into Coranderrk, Louisa returned to the station in 1882 and was left briefly in charge of the dormitory.Legislation in1886 forced 'half-castes' under the age of 35 off the reserves and Louisa's family was again exiled from Coranderrk; they sought refuge at Maloga mission in New South Wales.

She pleaded to return to Coranderrk but the board claimed that the family was Tasmanian and refused re-entry.

In 1889 Louisa and her children moved to Cumeroogunga reserve, on the New South Wales side of the Murray River, opposite Barmah.

She again requested to return to Coranderrk in 1892 and was denied. In 1895 'half-castes' were excluded from Cumeroogunga, forcing the family to settle in a makeshift camp at Barmah.

In 1903, at the age of 67, Louisa asked for the rations to which she was entitled by age and ancestry. Again the board refused 'for the reason she is a half caste of Tasmania'.

She later returned to Cumeroogunga, where she died on 6 September 1925.

Out of affection, local children covered her coffin with violets.
http://www.adb.online.anu.edu.au/biogs

Print Publication Details
: Laura Barwick, 'Briggs, Louisa
(1836 - 1925)', Australian Dictionary of Biography, Supplementary Volume, Melbourne University Press, 2005, pp 45-4

SOCIAL STORY: Enlightenment thinking:

Our family was typical of those who came here at that time. They came from a worldview influenced by:

  1. Protestantism (including Methodists – Wesleyans and Primitive Methodists), Catholicism; and
  2. Enlightenment thinking.

1. Protestant Thinking:

John Wesley’s ideas fuelled the great 19th century movements for female suffrage, workers’ rights and the abolition of slavery. But he was also an autocrat

… (yet) it is because of (him) that the primitive Hogarthian world of the 18th century – the world which saw the establishment of a convict colony in NSW – gave way in the 19th century to the new world of social concern and social transformation that we know from the novels of Charles Dickens, and the profoundly Wesleyan city of Melbourne. Stephen Crittendon, the Religion Report: ABC 18/6/200

(I am not sure the amount of credit given to John Wesley and the “primitivism” of the 18th century compared with the 19th century shows the whole picture, though. Many ordinary people “fuelled” these movements. The 18th century provided a lot of science as well as convict colonies.)

2. Enlightenment Thinking:

This produced protections such as Aarticle 116 of the Australian Constitution, when it was written:

The Commonwealth shall not make any law for establishing any religion, or for imposing any religious observance, or for prohibiting the free exercise of any religion, and no religious test shall be required as a qualification for any office or public trust under the Commonwealth.

Another example of Enlightenment Thinking:

Woman is born free and her rights are the same as man.

If woman have the right to go to the scaffold, they must also have the right to go to Parliament. Olympe de Gouges author Declaration of the Rights of Women 1791, anti-slavery plays etc

(Her ideas so worried the government that in 1793, France
outlawed all women’s clubs.)

The editorial policy of the local paper the Grenville Advocate also shows these influences. It seemed to be Methodist yet it argues, for example, for a free press, which is an example of enlightenment thinking.

The Grenville Advocate

Wed. July 10 1872

Britain never cared about the raising of the working man. In the last 400 years, labourers’ wages increased 5 or 6 times but commodities increased by 40. Profits were secured by employers and Freetrade triumphed.

It is a shame and a disgrace, the whole thing being a legal theft and persecution. .The working classes in this colony, now that they have the greatest say in the making of the laws, should be alive that only those laws be passed and adopted, which secures a fair distribution of any prosperity this colony may secure.

Sat Nov 2 1872

The free circulation of a free press, in a free country, is reckoned by the greatest philosophers and political economists of the age as one of the greatest engines of public instruction.

Friday Dec 12 1873

The theory that an employer has the right to screw down the value of labour is fast dying out … a spirit that 20 years ago raised a stockade and young blood was shed to resist the tyrannical conduct of the government of the day and in the upholding of their rights.

Education

Sarah was eight when the Education Act 1872 brought the world first centralised model of free, compulsory and secular education for primary school children. Within a few years nearly every primary school age child was at school, even though they were often kept home when needed.

The Education Act - Free, Compulsory and Secular Education

EDUCATION ACT 1872 (Vic)

The new system was based on principles of secular, compulsory and free education.

Religion was a source of conflict to be avoided in the new government school system, so government schools were to be secular with no teaching of religion.

Schooling was compulsory and children were required to attend school both because literacy and numeracy were a way to the common good, and because educated citizens were essential to self-government.

Education was free, because it served the public benefit. www.foundingdocs.gov.au

All state aid to religious denominational schools ended in 1874. It was not brought back until the 1960 ’s.

I don’t know what formal education Sarah had, or if she had any at all.

Before she eight (when Free, Compulsory, and Secular Education came in) there were usually only two options for schooling for girls - girl’s Industrial Schools or private, usually religious schools, including Dame Schools - small private schools run by women, often in their homes .

At the Industrial School girls were taught to be servants.

They were often institutions run by churches or other philanthropic bodies, and could also be orphanages as Charlotte Bronte described in Jane Eyre. The conditions were often cramped and unsanitary, disease was endemic. Girls could be severely punished for the slightest so-called offence.

The Melbourne Immigrants Home was turned into an industrial school for girls.

At private schools girls were taught to be ladies. They didn’t seem to be getting a good education, either.

In My Brilliant Career, Miles Franklin described them as if the schools were more interested in the student’s morals and their manners than they were in their education. Miles was only sixteen when she wrote the book.

The book Picnic at Hanging Rock by Joan Lindsay depicts girls’ private schooling in those days as boring and out of touch with their lives. This was possibly unfair as some women passed, with honours, the difficult university entrance exams.

For example, Miss Clanchy, the chemistry teacher of at least one of Sarah's children, went to Presbyterian Ladies College on scholarship and then on to Melbourne University.

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