Settler Colonialism

A third of the way through Jock Serong’s sixth novel, The Settlement, a woman asks her new husband a pointed question about Wybalenna, the desolate Tasmanian community in which she finds herself, a community of duplicitous, expedient, and brutally deranged white men and the First Nations Tasmanians they seek to subjugate. ‘How will it end? His wife had asked him when she first arrived. Will the paddock fill and the people empty? Will there be another paddock after this one, if there are more people coming?’ Her husband, the storekeeper of the settlement, is witness to the grim activities of the governing group. He sees terrible cruelties he is largely powerless to prevent. The paddock she asks about is a cemetery.

‘Country’ – the land of Indigenous peoples (minus their Dreamings) – is the great subject of settler-colonial art, an act of appropriation in which the dispossession of its original custodians is rendered invisible. As Jarrod Hore establishes beyond doubt in Visions of Nature, it was landscape photographers who proved to be one of the more significant cultural agents of settler colonialism across the Pacific Rim in the second half of the nineteenth century. What his important study reveals even more clearly is just how much they and their images were shaped by the times and societies in which they worked.

Though a generation has grown up with online technology, we are only just starting to grasp what it means for our understanding of humanity. As a historian, I’m surprised to find that I can now trace the emotional and intellectual experience of individuals, through long periods of their lives, with a new kind of completeness. Fragments of detail from all over the place, gathered with ease, can be used to build up inter-connected portraits of real depth. A new inwardness, a richer kind of subjectivity, takes shape as a result.

It is now well accepted that the invasion and colonisation of the Indigenous territories we call ‘Australia’ are emblematic of a particular type of colonialism. A settler colony, unlike, say, an extractive colony (where Indigenous peoples may be exploited in pursuit of resources but where permanent settlement does not necessarily follow), seeks to establish a new society on an acquired territory (regardless of the means by which that territory was acquired), intentionally displacing and eliminating the Indigenous inhabitants. In settler colonial societies, the settler came to stay.

As generations of Australian tourists have found, the kangaroo is a far more recognisable symbol of nationality than our generic colonial flag. Both emblematic and problematic, this group of animals has long occupied a significant and ambiguous space in the Australian psyche. Small wonder, then, that Ken Gelder and Rachael Weaver have found such rich material through which to explore our colonial history in The Colonial Kangaroo Hunt.

Australian Sikhs delivering free meals to fellow citizens in need has been a heart-warming news story against a backdrop of doom and gloom this year as bushfires then the coronavirus laid waste to life as we know it. Public housing tenants in lockdown, international students stranded without support, and bush-dwellers who lost everything in the fires are among those who benefited from their kindness and competence.

You are looking at a book. On its cover is a painting of a person of colour. But you can only see a portion of the piece. The face is obscured. One dark eye takes up the middle third of the page, while one nostril fills the bottom right-hand corner. The painting is covered in a layer of fine cracks – presumably due to its age. These lines show that myriad individual pieces make up the image before you, but this is still only one part of the picture. Frustratingly, you cannot see the face as a whole.

Though he had already produced two volumes of poetry, Roger McDonald first came to popular attention with his spectacular début novel, 1915, published in 1979. A recreation of the Gallipoli Campaign from the points of view of two ...

‘Fuck Australia, I hope it fucking burns to the ground.’ Sarah Maddison opens this book by quoting Tarneen Onus-Williams, the young Indigenous activist who sparked a brief controversy when her inflammatory comments about ...