The Mission

We didn’t travel down directly to the Roelands Native Mission Farm but made a couple of detours because the mission authorities were unsure whether they could take the full quota. They needed a fortnight to plan and reorganise themselves. So for two exciting weeks we holidayed in Perth at what was then the Displaced Persons Camp (for refugees from Europe) at Swanbourne. It seemed an appropriate place for a vacation—to us at least—the displaced and misplaced children from the Settlements.

The Displaced Persons from Europe, or DPs our guardians called them, and the misplaced children of Aborigines had little or no contact with each other. We were aware that these “New Australians” lived on the other side of the camp. All the girls were cautioned and instructed on what action to take if confronted by one: “Don’t talk to them. Run straight to the huts immediately.” Basically our fears and those of the staff had no foundation whatsoever. They were based purely on assumptions that these foreigners were all bad people, the worst kind of human beings on earth.

I can remember the first time I encountered one of them. It was one morning towards the end of our vacation. I was standing on the edge of the road watching intently for the girls to return from the canteen down the road. They were bringing some P.K. and spearmint chewing gum and lollies. The girls from Moore River took to the chewing gum instantly, it was much more pleasant and enjoyable than the “bush chewies” we got from the gum or resin found on young banksias. We chewed these long after the flavour had gone.

I heard or at least I thought I heard a man’s voice; it sounded very close. I turned quickly to face the speaker and there he was. A DP. An Eye talian (Italian) standing there grinning widely, displaying his discoloured tobacco-stained teeth. I forgot the chewing gum and ran like a frightened rabbit, and didn’t stop until I was safely inside the hut.

Apart from such surprises those weeks in Perth were filled pleasantly sight-seeing, picnicking on the Swan River, Kings Park, visiting the South Perth zoo and going to the local picture theatres.

But swimming in the ocean was what we enjoyed the most—especially when we were being dumped by the big waves. We laughed at and with each other when we coughed, spluttered and blew our noses and went back for more. This was the first time we had seen the sea and found it most fascinating and enjoyable.

On the last day of our holidays we said our tearful goodbyes to our Roman Catholic friends who departed on a big bus to their final destination, the Wandering Mission near Narrogin. We wondered if we would ever meet again.

A further delay—the mission needed two more weeks, so we passed the time at the Carrolup Settlement waiting patiently for them to decide how many girls they were prepared to take in their charge. They said they would accept all of us Church of England girls.

The first thing I noticed when we arrived at the entrance to the mission was the very large sign that said “The Roelands Native Mission Farm”, and written underneath that was a text from the bible saying “Suffer the little children to come unto me and forbid them not for theirs is the Kingdom of God.”

However, before we could be welcomed and accepted into the Kingdom of God we had to go through a cleansing process. First there was the bodily cleansing. Our long hair was shorn from above the ears, almost shorter than the boys at the mission. Nine years old, I bawled my eyes out as I watched my beautiful long tresses fall on to the floor in an untidy heap amongst the others. Then came the delousing process where our heads were saturated with kerosene. I hated that, the smell was enough to knock you out. The head lice had no chance of survival in those fumes.

This was followed by a hot bath with disinfectant in it—Dettol I think.

With the bodily cleansing completed, we were taken to our dormitories and introduced to our fellow inmates.

There were twenty girls whose ages ranged from five to fourteen, some from Carrolup Settlement (later known as the Marribank Mission) near Katanning, south of Perth, and the rest of us from Moore River Native Settlement.

We were labelled the “new girls”, which only served to alienate us and cause rivalry between us and the “old girls”, and we felt discriminated against because we were not “born again” Christians.

The environment at Roelands Native Mission Farm was totally different from Settlement conditions. The buildings were always clean and sparkling—almost sterile in fact—with the highly polished floors, the snow-white sheets, table cloths, and curtains in the dining room, with the fruits of the spirit sewn in green cotton on the frills. There was Faith, Hope, Love, Peace and Joy. Everywhere and everything about the place gave it an air of godliness, and righteousness prevailed.

The missionaries’ aim was to save souls—and the business of saving our souls began in earnest. Our guidance through the paths of righteousness began with religious instruction that immediately took precedence over normal education. Our education in a fundamentalist religious indoctrination introduced us to the Christian virtues, principles and behaviour.

These missionaries believed in the literal translation of the bible, baptism and the power of prayer and the Holy Spirit. Their religion had no room for Aboriginal religion, Aboriginal customs and Aboriginal culture. Stronger criticisms reinforced the superstition and fear of our traditional culture. The colonial terms such as “uncivilised” and “primitive” were replaced with Christian terminologies. “Evil”, “devil worshippers” and the “powers of darkness” were used when referring to Aboriginal culture.

This kind of indoctrination served only to widen the already established gulf between the traditionally-oriented and the ruralised Aborigines.

Within two or three years the missionaries had achieved their aim, many of us were converted and became born again Christians. We could memorise portions of the bible and learnt to identify quotes, texts and characters of the bible.

I believe it was through the continuous indoctrination of the Christian morality and tenets—and the constant warnings of the “wages of sin” and “wrath of God”—that all of us tried diligently and faithfully to stay on the path of righteousness and never stray off it.

With this new belief came even more heroes—though this time they were biblical. These heroes were different from the previous ones, they were real, and seemed to be either punished severely for wrong-doings or highly praised and rewarded for their achievements—always about the good and the evil.

As our Christian education progressed, our formal education fell behind the rest of the state school system. With no formal education there were no formal examinations. Whilst we made satisfactory progress and advancement in the Christian faith, we gained no further knowledge of the world in the class at the little schoolhouse on the hill.

The teacher who taught the upper primary level was unqualified. A former Yorkshire grocer, Mr Bennett should have been called “Mr Long”, because all he seemed to know about maths was long division, long multiplication and long addition. His talent as an organist and musician far exceeeded his skills as a teacher of the three Rs.

His wife instructed the girls in needlework and embroidery. We learnt and sang a lot of hymns, English ballads or some folk songs from the British Isles.

In the mid 1950s the education of the children was taken over by the government—the department of education. Thus once again those of us who had a fondness for different or special subjects and the desire to excel in something—even though it may have been only to please the teacher—sat eagerly and ready to absorb whatever knowledge was being imparted.

Our newness became tarnished somewhat as we settled and became accepted and recognised as “the mission kids”.