Henry Reynolds

In 1936, West Australian MP Leslie Craig stated in parliament that the (then) current figure of Aboriginal ‘half-castes’ in Australia – approximately 4000 – would soon number 40,000 if something were not done to stem the tide of this growing problem. Seventy years later, in 2006, a federal member of parliament has suggested that Australia is in danger of ‘aborting itself out of existence’ and becoming ‘a Muslim nation in fifty years’ time’ – and this only a few months after the Cronulla race riots. It is clear that race-based fears are still prevalent in our predominantly white Australia. Henry Reynolds’s latest book, Nowhere People – like most of his books – is as much an analysis of our contemporary society as it is an historical examination of how international theories of race shaped Australia’s identity over the past 218 years.

When Christine Anu sings My Island Home, that great Neil Murray song, there’s always an irony. She’s not singing about the big island that tugs at the heartstrings of most Australians when they hear the song, but a far smaller, more remote home in Torres Strait where things are done differently. The big island-continent may be benign in its fortified insularity, a haven against contaminants from across the seas, but it’s those smaller islands that have, in the song, the qualities of freedom, harmony and belonging that matter.

This book is suspended from a question mark, and all of Australia’s history is suspended with it. Henry Reynolds has been doing it for twenty years. What happens if we try to understand the coming of the Europeans from the Aboriginal viewpoint, from the other side of the frontier? Did the European invaders really think they were occupying a country that belonged to no one, a terra nullius? If we, the white people, had a legal title, how did we acquire it? If everything was fair and above board, why then this whispering in our hearts? And if so many big questions were left unanswered, if so many black people died so that we could live in prosperous comfort, Why weren’t we told?

In November 1998, the Governor General, Sir William Deane, found himself in the centre of a storm over the commemoration of Australia’s Aboriginal dead. Launching historian Ken Inglis’s Sacred Places: War Memorials in the Australian Landscape, Sir William remarked that in a country of more than 4,000 memorials there were none, at least of an official kind, to the Aborigines who had been slaughtered in the ‘Black Wars’ of the colonial period.

I remember a conversation a year or so ago with an Australian scholar who had recently returned after a stint in Europe and was astonished to hear colleagues refer to Henry Reynolds as a ‘populariser’ and not true historian. I’ve heard it myself. Now that Reynolds has become a full-time writer we can expect to hear it more often. All of which goes a long way toward explaining why academic history is in decline.

Anyone interested in Aboriginal history or race relations will probably be familiar with the work of Henry Reynolds. His books include The Other Side of the Frontier (1982), Frontier (1987), and The Law of the Land (1987). This latest book is a collection of documents, ones that provided much of the source material for Reynolds’s earlier works. In this book, he tell us in the preface, ‘our forebears speak for themselves and speak in many voices’.