Mission
Ernabella was a pastoral lease before it was established as a Presbyterian mission station for Aboriginal people in 1937, driven by medical doctor and Aboriginal rights campaigner Charles Duguid (then president of the Aborigines Protection League) and supported by the South Australian government. [11]
Ernestine Hill, after travelling in the area in the 1930s, wrote that colonisation only began there when the collection of dingo scalps (to help protect the sheep) by "doggers" started. Relationships of various types developed between the doggers and the local people, with the Aboriginal people's superior skills used to hunt collect the scalps, for which they were paid in rations, clothing and other goods. Some doggers cohabited with the local women, and sometimes groups of Anangu travelled with the doggers or set themselves up as doggers in their own right. There was a number of pastoral leases on the edge of the Western Desert, established from the 1880s, but development was marginal in the Musgrave Ranges area. Farming in these arid lands was labour-intensive, and an interdependence between the pastoralists and Aboriginal people developed. [12]
On a trip to Ernabella in 1935, Duguid noticed discrimination and heard reports of abuse of Aboriginal men's labour and the sexual abuse of women. He advocated the establishment of a mission "to act as a buffer between the Aborigines and the encroaching white settlers". In 1936 he persuaded the General Assembly of the Presbyterian Church to purchase the Ernabella lease, [13] an area of 500 square miles (1,300 km2), [12] despite some opposition from other members (including John Flynn). Duguid laid down the following principles for the mission: "There was to be no compulsion nor imposition of our way of life on the Aborigines, nor deliberate interference with tribal custom ... only people trained in some particular skill should be on the mission staff, and ... they must learn the tribal language. [14] [11]
The mission respected the culture and traditions of the Pitjantjatjara and Yankunytjatjara people, the two groups of the large Western Desert language bloc who now call themselves Anangu, and offered medical help and education, with no conditions attached. Author and researcher Carol Pybus wrote that the Ernabella Mission did not interfere with tribal life, and many of the Aboriginal people "regard the mission times and their relationship with missionaries in a positive light", and enjoyed a spiritual life which blended Christianity with their beliefs and practices. Children were never separated from their families. [12]
The desert people had always been highly mobile, and shared Dreamtime stories and other aspects of culture; during the drought of 1914–1915, people had come from the Mann Ranges area and stayed in the area. There was no need for the missionaries to entice people to the Mission; people moved there on their own accord. Some saw it as a place of care and protection from exploitation. The Mission encouraged independence and supported the sometime-residents' nomadic way of life. Duguid's idea of a "buffer zone", however, was a two-edged sword. In hindsight, although it created a safe space, it also entrenched the boundary and perhaps widened the gap between people at the Mission and wider society. [12]
The first school building was completed in 1940, and was unique in South Australia in that English was not taught as the first language; it was only introduced as a second language in 1944. "Writing, reading and spelling, arithmetic, hygiene, drawing, singing, gardening, woodwork and sewing, geography and Nature Study" were all taught in Pitjantjatjara. Enrolment rose from 25 in 1940 to 200 in 1943, with daily attendance of about 45, with no compulsion to attend. Hymns and parts of the Bible were translated into Pitjantjatjara. [12]
In the early 1950s, Superintendent Ron Trudinger wrote of a "tribal home", and there was talk of a "Native Village". Through the 1950s, cultural changes did occur, with traditional ways dropped and new practices adopted. The first baptisms took place in 1952, to the sound of hymns sung in Pitjantjatjara, but there was little proselytising, and old ways co-existed alongside the new. [12]
Staff at the Mission stayed for long periods: apart from Trudinger (1940–1957), there was James Robert Beattie Love (1937–1946), [15] Bill Edwards (1958–1972), John Bennett (25 years overseeing the sheep enterprise), and Deaconess Winifred Hilliard coordinated the Ernabella Craft centre (now Ernabella Arts) from 1954 to 1974 and continued to work for Ernabella Arts until 1986. There was deep respect and affection between the people and the staff; Hilliard was buried there, and a large contingent of Ernabella people, including the Choir, attended Edwards' funeral in Adelaide in 2015. [12]
In 1972, the community elders, who called Duguid "Tjilpi" ("respected old man"), wrote to him saying that they wanted him to be buried at Ernabella "so that Aborigines will always remember that he was one of us and that he faithfully helped us". Duguid regarded this as a great compliment, and after his death on 5 December 1986, his body was flown to Ernabella and buried among his friends in the Mission Cemetery. [11]
