By Ian J. McNiven
Essentially the most recognized shipwreck sagas of the nineteenth century happened at the tropical coast of north-east Australia. In 1836 "The Stirling fort" was once wrecked off the Queensland coast and lots of of the team, including the captain's spouse, Eliza Fraser, have been marooned on Fraser Island and held captive via Aboriginal humans. Early money owed characterize Mrs Fraser as an blameless white sufferer of colonialism and her Aboriginal captors as barbarous savages. those narratives of the white lady and her Aboriginal "captors" impacted considerably on England and the politics of Empire at an early level in Australia's colonial background. this article severely examines the Eliza Fraser episode by means of bringing jointly an interdisciplinary crew of authors, artists, contributors of the Fraser Island Aboriginal group and lecturers within the components of cultural and women's reports, literature, historical past, anthropology, archaeology, the visible and inventive arts. Essays within the textual content comprise feminist analyses of the incident, investigations of textual and visible representations of Aboriginal humans, and issues of the function performed by means of Eliza Fraser as artistic proposal for the humanities. The textual content explores the structures of Empire, colonialism, identification, femininity, savagery, "otherness", captivity and survival.
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Extra info for Constructions of Colonialism: Perspectives on Eliza Fraser's Shipwreck
Archaeological research, as an academic pursuit, invariably draws on Western scientific methodologies and is almost always undertaken by non-indigenous archaeologists. Although archaeologists may differ in their paradigmatic leanings, most agree with the fundamental tenet that archaeological research allows a more plausible and reliable reconstruction of people's pasts. This tenet immediately presupposes that the 'real' past of people is an archaeologically presented past and indigenous presentations of the past, whether through oral tradition or expressed through ceremony or myth, are somehow less 'real'.
In later accounts, such as those in the Sydney Gazette, Curtis and other published sources attributed to her, some details differed. John Baxter's 1836 account stops at the point where the seamen desert the Captain. His account of what happened after that was given in London in 1837 and published by Curtis in 1838. 14 Baxter, 6 September 1836 (AONSW SZ976, COD 183). 15 Ibid. 16 Ibid. 17 J. G. Steele, Brisbane Town in Convict Days: 1824-1842 (St Lucia: University of Queensland Press, 1987), 235.
Similar information is given in his letter to a cousin in England which was published in Curtis, 181. Graham also gave two accounts, at Moreton Bay on 6 September 1836, and in a Memorandum on 4 January 1837 at Sydney. 26 Eliza Fraser: an historical 25 26 27 28 record Graham (AONSW SZ976, COD 183). Ibid. Ibid. Otter in Curtis (186). 27 Chapter 2 K'gari, Mrs Fraser and Butchulla oral tradition Olga Miller It is a common factor throughout Aboriginal Australia that all important sacred information could not be passed on until the recipient was judged worthy of receiving that information.
Constructions of Colonialism: Perspectives on Eliza Fraser's Shipwreck by Ian J. McNiven