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A Meeting of Two Worlds
By: Grant Peake, Member of the Wajarri Yamatji people
Published: 16 July 2024
MENANG PEOPLE OF KINJARLING
A fascinating and enlightening in-depth discovery of the extraordinary Menang Noongar people. With diplomacy, tact and loyal to their country, culture and human-kind.
Prior to the arrival of the brig Amity, on 25th of December 1826, with Major Edmund Lockyer in command, a young boy, named Wandinyil-Mernong abided in the vicinity of King George Sound.
Major Lockyer had been assigned the task of establishing a penal outpost hastily, in a bid to halt the French from proclaiming the west coast of the Australian continent as their own. Wandinyil’s parents, who are attributed to be Mullet and Nulloch of the Noongar (Nyoongar) tribe of Indigenous people, had their camp site at Barmup, adjacent to the present-day Strawberry Hill Farm.
Wandinyil was quite a young child when the penal outpost was begun on the small tract of land selected by the British in December 1826. He may not have witnessed all that was going on however Wandinyil would have been privy to the events occurring in his homeland. To be more precise in our understanding of what being a Noongar really means, I shall explain to the reader.
Noongar refers to a person of the south-west of Western Australia and is one of the largest Aboriginal social areas in Australia. There are fourteen varying language groups that make up the Noongar.
Photograph: Tommy King in his dug out c1880s
The word Menang or Mineng refers to one of the Noongar dialectical groups forming a part of the overall Noongar peoples. Each language group is associated with specific geographical sections or districts possessing their own ecological uniqueness.
Noongar boodja country embraces the whole of the south-west of the state. The boundary or border commences just north of Jurien Bay then roughly eastwards to a location north of Moora and then approximately south-east to a point on the south coast between Bremer Bay and Esperance.
From archaeological surveys there is no tangible proof that any other group other than the Noongar people inhabited this region for more than forty-five thousand years, and invariably longer too. The local Menang people of Kinjarling (Albany) lived in the region of Princess Royal Harbour.
Menang traditional lands comprise of some 13000 square kilometres from King George Sound to the Stirling Range.
There is an abundance of Noongar cultural diversity and distinctive significance different to all other cultures that could be revealed in this article. However, that in itself is a separate detailed and informative account of a traditional people that have walked this land for time immemorial. A collective group of stoic, resilient people that have survived above all other peoples upon this earth, which is a feat we must never overlook, mock nor neglect!
No other civilisation can attribute length of presence as long as the Aboriginal people of the Australian continent. Put quite simply, ‘ancient beyond memory or record.’
To return to our story regarding this incomparable man, Wandinyil, we must focus our mental vision on the fact that white man has arrived on the shores of the Noongar people. I use the word ‘incomparable,’ because Wandinyil, or King Tommy, as he would later be known as, was indeed a man who stood apart from his forebears.
The time is late December 1826, and the arrival of the brig Amity is viewed suspiciously by the local Indigenous people. They watch and wait, wondering what may befall their community. Previously white man who visited stayed for a short period of time. The French and the British had enjoyed cordial relations with the local Menang people; yet it was the whalers who had come on previous occasions who brought suffering and woe upon the Indigenous inhabitants.
It was the actions of the whalers and sealers which caused grave misgivings and wariness amongst the Menang tribe. Put quite bluntly, ‘they came, they saw, they plundered and left.’ Such was the repute of these men that extreme caution was exercised. They were merciless brutes who thought they could conquer all in their path. Wretched creatures who roamed the seas for profit, whaling and sealing and then for pleasure created unmentionable havoc when in port.
Albany (Kinjarling) was not spared their cruel visitations; their reputations were second to none, yet the town seemed to cater to their needs. An abundance of seedy hotels with doubtful intentions provided these heartless men with accommodation, food and of course their liquor. Promiscuous behaviour abounded and those women unfortunate enough to be lured into their undesirable clutches reaped the cruel labours of their spurious activities!
It was natural that any visitation would be met with doubt and watchfulness, especially from the Noongar residents. Prior to the arrival of Major Edmund Lockyer in December 1826, the whalers anchored and rode ashore, their eagle eyes watching for any unsuspecting prey amongst the Indigenous population.
The Aboriginal women and young children were susceptible to kidnapping and gross physical brutality of a sickening nature. Soon it became apparent that the new arrivals of December 1826, were going to stay. On this occasion white man was establishing their presence and we must remember that it was not by force. Albany (Kinjarling) became known as ‘the friendly frontier’ as opposed to other settlements throughout the country.
Another name associated with Wandinyil is Norngern or simply Norn. Later in life, this notable man was known as Tommy King or King Tommy. We will explore this later in the article. Mullet, Wandinyil’s mother, was Mokare’s sister and Nulloch his father, was Mokare’s brother-in-law. The family abided at Barmup on a camp site adjoining the current location of Strawberry Hill Farm. Apparently Mokare (maw-ka’ree) was indebted to Major Lockyer for rescuing his sister, Mullet, from Michaelmas Island when she had been kidnapped against her will and taken there.
Mullet had been brutally treated and physically maltreated by a sealer, possibly Samuel Bailey, who was later apprehended by Major Lockyer and sent to Sydney for trial. Mokare, whose statue now stands in Alison Hartman Gardens in York Street Albany was an influential figure in the early days of Albany (Kinjarling). Acting as interpreter and a source of communication between the British and the Noongar people, Mokare forged a friendship with the new comers. It is likely that Mokare had already been acquainted with the French explorers when they had visited King George Sound on preceding voyages.
Whilst he was not actually named, the captain of the French expedition makes mention of a young man whose description, mainly in personality, matches that of Mokare. Mokare was noted for his readiness to assist and constant cheerfulness. His optimism knew no bounds, which later afforded Mokare the special bond that developed between Doctor Alexander Collie, and Mokare. Doctor Alexander Collie (2nd June 1793 – 8th November 1835) was the first Government Resident appointed to Albany and also a qualified surgeon and well-versed botanist.
In fact, their friendship was so close, that upon Doctor Collie’s death on the 8th of November 1835, he requested to be buried alongside Mokare, who had died in June 1831. (One record states 9th August 1831). Mokare’s talents as a guide was also instrumental to the French and the British. Mokare had four brothers, the elder brother was called Nakina (sometimes spelt as Nakinah). Mokare’s nature overshadowed his brothers, however Nakina was exceptional with leadership skills of his tribe, being recognised as the head of the Menang people in the area. Whilst reticent and aloof, Nakina presented a remarkable degree of tactfulness and diplomacy. Nakina’s foremost intentions were always to protect his people’s interests.
Waiter, a younger brother, was more solitude and described as being honest and loyal. Following the death of Nakina, Waiter became the tribe leader. There was Taragon, who later died of snakebite while searching for bandicoots, around 1830 amidst controversial circumstances. The youngest brother was Yallapoli, although I have read that Taragon was the youngest brother, however historical records can differ. When Frenchman, Jules Dumont d’Urville (23rd May 1790 – 8th May 1842) visited King George Sound in the corvette l’Astrolabe in November 1826, the talented French watercolourist and draughtsman, accompanying the expedition, Louis Auguste de Sainson (26th April 1800/01 – 6th November 1874), painted the young Yallapoli.
The boy was described as being around twelve to thirteen years of age, possessing a shrill voice which resonated throughout their camp site. According to a historical document, Yallapoli became intrigued with the French expedition’s pig that was wandering around the camp site. Getting too close to the animal, Yallapoli soon became a target. The pig was not impressed with Yallapoli’s intense interest, and the pig chased the terrified Yallapoli out of the visitor’s camp site, much to the amusement of the French sailors and crew. Yallapoli was a great chatterbox but tragically succumbed to illness in mid-1828 during the time of Captain Joseph Wakefield, Commandant of the penal settlement in King George Sound. The death of Yallapoli brought considerable anguish and mourning throughout the local Menang people. Anger was vented towards the British for bringing disease to their shores. In fact, a spear was thrown at Captain Joseph Wakefield in vengeance but missed him.
Wakefield quelled any retaliation from the 39th Regiment and ordered peaceful relations towards the Aboriginals. His diplomacy and methods to pacify the local Indigenous people were tested immensely, as for about three weeks the camp site of the newcomers was under intense watch should an attack emanate. The presence of the British was considered to be threatening and acutely ominous to the Menang community. Gradually, the circumstances of the death of Yallapoli were settled but never forgotten. It is imperative that we consider the effects of ‘the Red Coats settlers’ arrival.
When the newcomers extended their hand in friendship, little did they realise what devastating effect this would have on the Indigenous people. It was not long before disease ravaged the Menang people, spreading quickly and taking many to their deaths. Tuberculosis was common as was severe influenza and catarrh (loose phlegm obstructing breathing) along with other pulmonary illnesses. Such was the case with the lad, Yallapoli, who walked into the British penal outpost, under the command of Captain Wakefield. Exhausted and suffering from the effects of disease, Yallapoli laid down on a camp bed and simply died. Mokare was bereft and the local Menang inhabitants blamed the white man for Yallapoli’s untimely death.
There was gross mistrust amongst the Menang people that the British had inflicted their people with death. Was the working of the spirit supplanting their presence in this land? It appears from intense discussions with Mokare and Doctor Alexander Collie, who befriended Mokare, that fear, mingled with acute misgiving, became part of the Menang people’s daily life. Through the efforts of Mokare interceding on behalf of the new arrivals, he was instrumental in calming what may have become a torrid situation.
Mokare’s tact and reasoning with his family and friends of the Menang people soothed relationships towards the white man. It must be said that the first four years of Albany’s history (1827-1831), which was then under the control of New South Wales, was relatively calm with little to no unrest.
The Commandants selected to supervise the penal outpost were men of integrity and not given to difficult and irresponsible behaviour. During this time, Wandinyil was still a young man and had witnessed the change that had come to Kinjarling’s (Albany) shore. Wandinyil had listened to his elder’s discourse regarding the penal settlement.
He was a reflective lad, who absorbed understanding, becoming wise to his surroundings, and comprehending the adjustment his peers were experiencing in their daily lives. Wandinyil had undoubtedly been a recipient of the distribution of flour and sugar from the British; or we could say ‘the Red Coats Settlement.’ To the amazement of the Menang people, bread could be produced like magic over an open fire! There was no need for hunting on this occasion as fire did the work. This, and so much more, was absolutely unthought of to the local inhabitants of the area.
The above is just a very brief overview of the prevailing events that occurred in the early days of the penal outpost of King George Sound. Definitely distressing to the Menang tribe who had no way of curing their sick according to white man’s medicine, was the number of deaths that tore apart their once tranquil community. To the King Ya-nup people they had the best healer, a respected Menang elder, Doctor Uredale, who was recognised as the mulgarradock, or medicine man come sorcerer. Uredale was afforded the title of ‘doctor’ by the British for his methods of healing the sick. The term ‘King-Ya-nup’ was a name that Mokare spoke of, referring to the immediate area and inhabitants around King George Sound in the early 19th century. I shall make use of this name as we progress throughout this article.
The Noongar name for King George Sound is Menang Kort, meaning ‘heart of the whale.’ Quoted as being Mokare’s uncle, Doctor Uredale (full beard) earnt this name from the British who held the man in high esteem. According to one author, Doctor Uredale was the older brother of Coolbun and the father of Talwyn (Talwarn). This information conflicts with another record that states Doctor Uredale was the father of Coolbun. Regardless of this differing fact, Doctor Uredale’s healing methods were admired and he was sought after by the Indigenous people for curing them. Not only was Doctor Uredale their healer, but he was also the possessor of authority over the spirit and natural worlds.Such was the role and responsibility of the mulgarradock. Involved in political matters of the local tribe, Doctor Uredale played a significant part of Noongar culture and way of life. The above forms a background of the birthplace of Wandinyil.
As a point of interest, Daisy Bates, the well renowned welfare worker with Aboriginals, journalist, and self-taught anthropologist, makes mention of Wandinyil, referring to him as ‘Wandinyil-mernong’ meaning ‘Wandinyil of the Mineng.’ or Menang people. The word Mernong or Mirnong is Merningar Noongar language for whale. A conversation held between Nebinyan, a loved and revered Menang man who had been employed as a whaler in the Albany (Kinjarling) area, and Daisy Bates around 1907/8 reveals the following information. Nebinyan, who was advanced in years but still remarkably alert, told Daisy Bates that there were three foremost family enclaves making up the Mineng or Menang peoples. These were Wandinyil’s family (Mokare’s) which governed the land surrounding Princess Royal Harbour. Wabbinyet’s family which was centred to the east around and between Torbay and Denmark (Warrangain) and finally there was Nebinyan’s own family area situated at Yilbering (Two People’s Bay). Together these groups formed the Menang Noongar.
Menang means ‘south’ and also refers to Meen, the edible red root of a plant, Latin name being Haemadorum spicatum which grows in south-western Western Australia. The Aboriginals roasted the red bulbous root of the plant for various purposes. By roasting the root of the plant it can be used as a spice on food and was ingested as an effective remedy in treating dysentery and lung congestion. Additionally, the bulbs were made into a sticky paste rubbed onto the skin to treat arthritis and could also be used as a dye. The plant was first mentioned in exploration notes of the period of 1802-1805 when Captain Matthew Flinders visited King George Sound in 1801/02. The notes were compiled later following Flinder’s visit. It is also known as ‘bloodroot,’ and native to the region and has long been utilised by the Menang people as food and more importantly to assist with mouth sores, dysentery, and toothache.
Prior to European colonisation, the area around Albany (Kinjarling) was the country or boodja, primarily of the Menang people of the larger King Ya-nup (Noongar) homeland. The Noongar name for Albany is Kinjarling, which means ‘place of rain.’ Proof of Aboriginal existence in the region goes back some twenty-five thousand years and conceivably longer. Yes, there are varying time periods quoted so the existence of the Aboriginal people in the region could arguably be much longer. The King Ya-nup or Noongar people were mostly coastal dwellers frequenting the area surrounding Princess Royal Harbour.
Photograph: Daisy Bates (1859–1951). Source: National Museum of Australia.
Torndirrup or ‘white sandy’ is the area where Mokare and his immediate family lived. Nowadays this region is the Torndirrup National Park and is one of the most popular National Parks in the state. The park was gazetted in 1918 being one of the first in Western Australia. Finally in 1969 the park was named Torndirrup.
When Captain George Vancouver sailed into King George’s Sound in September 1791, as it was then known, he observed a camp site on the southern side of Princess Royal Harbour. It was intersected by several small streams of water and a larger hut or turloit was evident at the meeting of these streams. Captain Vancouver assumed the more sizeable hut was for the head of the tribe. He and his party never did sight an Aboriginal but surmised, and quite rightly, the party was being watched with scrutiny. This was also noticed by the later visit of Philip Parker King (13th December 1791 – 26th February 1856) in 1821. As a point of interest, King had on board his vessel an Aboriginal named Bungaree, who was a crew member. King was not partial to selecting what crew he sailed with. Bungaree was recorded as being quite a favourite of King and his fellow crew. When King came ashore, Bungaree was helpful with interpretation skills, although he naturally had a different dialect to the Noongar Menang people.
When Albany (Kinjarling) ceased being a penal outpost of New South Wales on 7th March 1831, and the military presence had departed its shores, life was not exactly progressive for the fledgling community. Whilst every effort had been employed to ensure improvements were made to living conditions and inject a form of positive thinking amongst its residents, it was anything but. A few motley, dilapidated buildings graced the confined area of the settlement. To a visitor, the scene would have been one of despair, with little hope of prospect. Not much else existed, apart from one ex-convict James Thomas Newell (1790? – 10th June 1855). He had opted to stay behind and start his life again. Newell remained in the town, marrying, and making a living as a lime burner, labourer, and sealer.
It must be said that whilst Albany (Kinjarling) had now formally come under the control of the Swan River Colony, later to be named Perth, there was little difference between the two places. In the time that the Swan River Colony had been settled in 1829, nothing of any significance had been achieved there. So it was with mixed feelings that the first Government Resident, Doctor Alexander Collie (2nd June 1793 – 8th November 1835), came to Albany to take up his commission. It was meeting with Mokare, who with his infectious ability to always remain optimistic, that Doctor Collie formed a lasting bond of mutual friendship with Mokare.
During the time of Major Lockyer, a garden had been commenced on Green Island in Oyster Harbour. There the soil was fertile due to the constant bird droppings and isolation from interference by predators such as bandicoots. When Captain Joseph Wakefield assumed command of the penal outpost after Major Lockyer’s departure, it became obvious that the island had its restrictions due to size. Therefore a site had to be selected to begin planting of fruit and vegetables to support the penal outpost. A suitable area was chosen which later became known as Strawberry Hill or Barmup, in the Noongar language.
Wandinyil’s brothers and uncles went about assisting the soldiers and convicts to establish a garden by clearing the land. As payment, rations were given to the helpers and so began a firm relationship between the newcomers and the traditional owners. On the 13th of September 1833, Sir Richard and Lady Anne Spencer and their family and servants, had arrived in Albany. Sailing on board HM store-ship Buffalo and accompanied by another vessel containing their myriad of chattels was a ship chartered by the British Government called Brilliant.
Spencer had been appointed as the Government Resident on a salary of one-hundred pounds per annum, a minimal amount for the time. Sir Richard Spencer had high expectations that coming to a new homeland would grant his offspring increased opportunities of advancement, better than in Britain. The Spencer’s had nine children of varying age with the older siblings about to embark on their future lives. Spencer had his optimism harshly dashed when he stepped ashore at King George Sound (Menang Kort). The situation was dire and there were no more than forty people who inhabited the site of King George Sound (Menang Kort). Doom and gloom confronted the Spencer entourage and especially Sir Richard Spencer, who was appalled with the overall condition of the scene he had brought upon his family.
The local economy of Albany (Kinjarling) was basically non-existent, and a general air of laissez-faire, where the locals allowed everything to just run their course, whatever the consequences, filled the mindset of its phlegmatic residents. I point out that Captain (later Sir) James Stirling had persuaded Sir Richard Spencer, to make the hazardous journey to King George Sound, and take up this government post. The two men had been acquainted through the Royal Navy in England. Spencer got to work without delay to improve the cramped living conditions at the cottage, later to be known as Strawberry Hill Farm (Barmup) or also referred to as the Old Farm.
Spencer purchased the Government Farm on the 1st of October 1833, originally built for the first Government Resident, Doctor Alexander Collie. The price paid for the seven-and-a-half-acre property and cottage, was one-hundred and fifty-three pounds and eight shillings. The planting of a garden and vegetable were soon implemented quickly. Spencer was noted for his drive to achieve, yet he lacked consideration and respect of others. Obsessed with his own ideas, Spencer soon became known as difficult and almost wilful in his approach to those around him. To question Sir Richard Spencer was at one’s own peril!
Irascible and demanding to deal with, Spencer had scant regard for those beneath him in authority and status in life. By way of background, Spencer had suffered severe various injuries in 1794 against the French and then again in 1803 he was struck in the head by an oar. This latter injury left an indelible mark on Spencer’s nature and pain was his constant companion. Spencer’s treatment of the Menang people was atrocious to say the least. Ruthless, vindictive acts were common practice associated with Spencer. Lady Anne Spencer, on the other hand, was the opposite. Kind and deeply concerned for the local Indigenous people, Lady Anne was noted for her philanthropy and benevolent works in the community towards all her fellow people. She was especially concerned for the Menang women as being vulnerable victims due to their scant clothing. Taken advantage of by unruly sailors who entreated them abominably, Lady Anne had suitable clothing made for the Menang women to wear.
Wandinyil flourished as a child, nurtured by his devoting family and was conversant with the white population. So it was that Wandinyil, as a young boy, became associated with Sir Richard Spencer. The Spencers were feverishly planting and ensuring the establishment of a vegetable garden and orchard at Strawberry Hill (Barmup). Lady Anne Spencer had brought with her on the perilous sailing journey a collection of plants. This included roses and other plants and bulbs to commence a garden. Wandinyil assisted Sir Richard Spencer in the planting of a Norfolk Island Pine, still standing today in the gardens of Strawberry Hill (Barmup). An historical document outlines this occurrence, which is quite significant, granting us a window into the early life of Wandinyil. The ancient Strawberry tree still stands in the gardens, planted by the Spencer’s.
The death of Sir Richard Spencer on 24th of July 1839, was not one that brought great sorrow to the people of Albany (Kinjarling). Spencer died as a result of a heated argument that he had some days beforehand with one of his subordinates. So intense was the discourse on the part of Spencer, who had become enraged, that he suffered a stroke. The effects of the stroke physically weakened Spencer and he passed away shortly after. It must be noted that even Lady Anne Spencer makes little mention of the death of her husband in her writings, only to mention his passing in a brief manner. Lady Anne had always been the peacemaker and mainstay in the marriage, making every effort to placate her husband’s wrath, whilst endeavouring to make amends for his hot-tempered behaviour. The extensive gardens of Strawberry Hill (Barmup) were constantly evolving under the watchful eye of Lady Anne Spencer.
Time wore on and Wandinyil had matured into a man who observed all that was happening around him. Dealing with change had become an unwelcome factor in Noongar everyday life. Their normal peaceful existence had been shattered by the permanent establishment of the penal settlement at King George Sound. Life had altered yet there were benefits from the presence of the ‘red coat settlers’ who had brought food and clothing, which was well accepted by the local Menang people. I use the word ‘Menang’ as this seems to be the most often used however, I acknowledge that other sources use the words ‘Minang,’ ‘Mineng’ or ‘Mernong.’
At this point, it is imperative to alert the reader to the fact these descriptions were not used during the life of Mokare, and his contemporaries, whether Aboriginal or by the British. Yes, the white man used the words, ‘natives,’ ‘blacks,’ ‘Indians’ and ‘blackfellows,’ to name a few, to describe the Aboriginal people but there was no recorded evidence of the words, such as Menang, Minang, Mineng or similar. The word ‘Menang’ and its similar derivatives were later additions and Mokare and his tribe did not refer to themselves as being ‘Menang’ people.
When discussing, at length, his Aboriginal background with Doctor Alexander Collie, Mokare did not use this terminology to describe himself or any of his tribe, or any neighbouring group. To place matters into perspective clearly, and I claim these are not my ideas, but from educated and qualified historical scholars, including Aboriginals. The words, Moenang or Mineng was the name given to the female creation spirit and applied to those Indigenous people who lived around King George Sound. Therefore, you may ask, what did the Aboriginals of King George Sound, and especially those who camped around the fringes of Princess Royal Harbour, call themselves during the early years of the nineteenth century? Mokare makes it abundantly clear that they referred to themselves as ‘the people of King Ya-nup.,’ meaning the immediate locality of King George Sound. Make no mistake, this name only pertains to a certain time in Aboriginal history and a specific place, which is King George Sound. Taking this subject further, the name King-Ya-nup was first mentioned in December 1829 by Thomas Braidwood Wilson, the explorer and surgeon.
In his diary Wilson wrote the following words concerning the term King-Ya-nap, ‘the name the natives give the Sound.’ Wilson was not being derisive toward the local Aboriginals. In fact Wilson was enamoured with Mokare and his fellow tribe members and subjected himself to learning and understanding Aboriginal life. Whilst from an ancestral viewpoint, the name ‘Menang’ is used to claim family connections to those who are no longer with us, I am merely pointing out that the name was not in use at the inception of Albany’s (Kinjarling’s) establishment in the 1820’s period. The Aboriginals provided this name to depict themselves as a unique community who dwelt in the vicinity of King George Sound.
Forget our thoughts and ideas concerning other Aboriginal groups and cultures elsewhere in Australia; this area around King George Sound was totally exclusive, like no other Aboriginal community. The survival of King-Ya-nup up until the permanent arrival of white man, had been orchestrated very perceptively by these Indigenous residents. Living in small enclaves of no more than around fifty to eighty people, at the maximum, ensured their continual cycle of life. Also referred to as ‘the shell dwellers’ in other historical records, this refers to the fact that the Aboriginals of the Sound collected small marine animals from the foreshore for eating, especially oysters. Their generosity to one another abounded enormously. The protection of the women and children was paramount and fundamental to their continuation as a people who kept mostly to themselves. Fiercely loyal to each other and dedicated to telling their stories to the young children, meant a society that was insular and guarded to the influence of foreign invasion; whether from other Aboriginal cultures or that of white man.
It is indeed vital that these stories remain a permanent aspect of Aboriginal culture and for their succeeding generations. We have, perhaps wrongly, developed our own individual thoughts and ideas regarding Aboriginals and their long history in this land. The distinctive society that inhabited this region are set apart from those of other Aboriginal groups throughout Australia.
We have dwelt on the subject of disease earlier in this article, which had stricken the local Indigenous people with devastating results. Throughout all this, Wandinyil sees a shift in the way that his fellow men and women live. Ever so subtly, the Noongar way of life is altering. Some of his people have been employed as servants to the white man or are being trained to obtain a skill, namely carpentry or bricklaying. It is the integration of two polar opposite cultures that come together in this remote part of the globe to harmoniously abide together peacefully. Wandinyil, who is wise to this revolution, be it ever so unintentional, formulates his own opinions. He studies the actions of the newcomers with intense interest. Growing with maturity and by experience, Wandinyil is constantly vigilant to maintain the values and precepts taught him by his elders. To Wandinyil, all people are equal and gradually he begins to rebel and resent the way of the white man.
In July 1848, a certain Henry Camfield (13th August 1799 – 12th October 1872) took up the post of Government Resident in Albany. Accompanying him was his wife Anne (nee Breeze circa 1808- 18th February 1896). They shared a common concern for the welfare of Aboriginal children and in mid-1852 commenced a school. Initially there were five girls and one boy and gradually the school grew in numbers. The school was called ‘Camfield’ and alongside the school was the residence of the Camfields, known as ‘Annesfield.’ This burnt down in 1909. The subject regarding the school and its ramifications and benefits to Aboriginal children are open to much debate. The Camfields intentions were honourable, and the school operated until March 1871.
Anne Camfield was responsible for the well-being and education of the students under her tutelage. I am aware that quite a few children died at the school over the years although I understand they were already in poor health. This is a delicate aspect to dwell upon given the nature of the background concerning the students arrival at the school. Taken from their families for whatever reason, these youngsters were being moulded into white man’s ways. Bessie/Bessy Flower (there seems to be a variation in spelling), was a pupil at the school and was extremely talented as a musician and a scholar. Bessie was born in the Kinjarling area in 1851 and died in Bairnsdale, Victoria in 1895. She was an exceptional lady, extremely talented and whose story must be read to fully comprehend the beauty of her nature and tragic ending.
Wandinyil became a student at the ‘Camfield’ school and was taught English along with other subjects. Quick to learn and eager to know more, Wandinyil blossomed into a young man. The call to return to his tribe caused Wandinyil to leave the school. The exact details of Wandinyil’s life are uncertain however it seems that he lived in the hinterland outside Albany (Kinjarling). There Wandinyil became involved with the law and was captured, being sent to Rottnest Island. Wandinyil was incarcerated for a period and exposed to the violent and harsh reality of the prison. To place this into perspective, Rottnest Island was described as ‘a cruel and unforgiving place.’ That truly was saying it mildly!
We need to place ourselves into the lives of these unfortunate Aboriginals who were treated abominably. Charged with the most minimal of offences, Aboriginals from all over Western Australia were placed on the island. Conditions were dreadful and inhumane. Some escaped but were summarily rounded up and viciously punished. There was no pity only heartbreak, grief, and tears. Separated from family and friends, the stark reality of the prison even today, reminds us of the treacherous, merciless existence that these unfortunate souls were placed under.
Rottnest Island served as an Aboriginal prison from 1838 until 1904 and then as a prison camp for European and Aboriginal prisoners until 1931.
There was an interim period when the prison was closed from 1849 to 1855. Forced labour was the punitive and callous management of Rottnest Island. Hope was diminished into dust and life became an onerous task to merely exist. Wandinyil’s bold temperament was crushed, his spirit quelled. He longed to return to his people and live amongst them once more. Witnessing firsthand the atrocities inflicted upon those around him effected Wandinyil to his dying days. I ask you to pause and contemplate the daily life of those who were imprisoned on this island of death and despair. Chained together so that their bodies exhibited sores that never healed. Every movement was agony beyond words. Compassion was non-existent and considered a weakness to the jailers working on Rottnest Island. Eventually Wandinyil was released, and he returned to Albany (Kinjarling) a changed man.
Becoming a whaler on the whaling boats, Wandinyil is subjected to the horrific slaughter of defenceless whales, namely Sperm and Southern Right Whales. Working with another Aboriginal, named Jack Hardy, the two men worked along the southern coast on the whaling vessels. This particular whaling company was operated by Albany (Kinjarling) residents and sailed to Mary Ann Harbour, now Hopetoun and Fanny’s Cove.
To provide the reader with a brief overview of Albany’s whaling industry is important regarding Wandinyil’s story. The whaling industry commenced in earnest in Albany (Kinjarling) during the early 1840’s and grew rapidly. By way of introduction to the whaling enterprise in this region, up until the late 1830’s, whaling and sealing were spasmodic events. Two men from Perth had tried unsuccessfully in 1833 at Middleton Beach to begin a whaling business. This venture failed and no further attempt was made. A visitor to King George Sound in May 1836 critically wrote that he was disappointed to note that whaling was not a serious business in Albany (Kinjarling). The visitor went on to say they were appalled that a whale carcass which had been washed ashore in 1835, had not been utilised for profit. I venture to say that the whale oil was highly sought after for perfumes and cosmetics. It was used for medicines and as a lubricant. The whale bones were used in women’s corsets of the day. Therefore it goes without elaborating further, that a whale carcass could provide a plethora of varying uses and provide the seller with a lucrative income.
It was George Cheyne (8th April 1790 – 5th June 1869) who was responsible for the whaling industry being instigated in earnest in Albany (Kinjarling). A pioneer of Albany (Kinjarling), Cheyne employed many locals in various businesses he operated with remarkable efficiency and profitability. I will not digress any further on the whaling business as that is worthy of a separate commentary.
We do not exactly know the circumstances surrounding Wandinyil’s employment on the whaling boats. Whether it was for financial reasons we can only surmise. As time wore on, Wandinyil became disenchanted with the senseless killings of the whales and voiced his opposition. In 1843, Wandinyil, along with another Menang man, named Wylie, caused a disturbance in Albany (Kinjarling) protesting against the slaughter of the Southern Right Whales. Arrested for his part in this six-week siege, as it has been referred to, Wandinyil was yet again imprisoned on Rottnest Island. Released from prison, Wandinyil made his way back to Albany (Kinjarling) and his people, disillusioned and feeling disparaged. His war-like spirit had been subdued and Wandinyil lived on designated Aboriginal land about two miles outside the town limits of Albany (Kinjarling).
As a further fact of interest, Wandinyil made the first Aboriginal land claim. He wanted land set aside for his tribe to live peacefully yet Wandinyil’s wishes were not for total segregation from white man. Wandinyil recognised that the amicable integration of his people and white man was the principal factor in congenial relations. The meeting or coming together of two opposing cultures is never agreeable yet Wandinyil desired his people to embrace the ‘newcomers,’ as his forefathers had done likewise. As time progressed, the name Wandinyil was dropped in favour of Tommy King or King Tommy of Albany (Kinjarling).
By the 1890’s, Wandinyil was an aged man and his presence around the town was a regular sight and Wandinyil was highly respected. Peter Monaghan was the first town clerk of Albany (Kinjarling) and Wandinyil, now known affectionately as Tommy King or King Tommy of Kinjarling, would visit Monaghan. They would discuss happenings in the town and offer advice to each other concerning various matters. A firm friendship developed with the family, and Tommy was greatly admired by the townsfolk of Albany (Kinjarling). An offering of food or clothing was gratefully received by Tommy and his regular visits were a welcome experience to the Monaghan family. I hazard to say that I am unable to find any record of Tommy’s wife although it is recorded by an Albany resident, now deceased, that Tommy had a daughter. Sadly, the child died at a young age.
Let us continue our voyage of discovery as we uncover more regarding this colourful character, Tommy, King of Kinjarling. Wearing the blanket that was periodically supplied by the Government, along with food rations, Tommy would be observed frequently around the town. The photograph below depicts Tommy as an older man. Doesn’t he look a very erect, noble figure? Full of wisdom and discerning insight. The blanket was adorned with large crowns printed onto the wool which in truth was quite appropriate for a man of Tommy’s standing.
Respected and revered by the Menang/Mineng Noongar people, Tommy was really in essence ‘King Tommy’ of Kinjarling and all he surveyed. There were very few remaining Aboriginals from Tommy’s tribe, yet his example to them of his fortitude to triumph over adversity, was held in the highest of esteem. In 1905, Tommy’s health began to decline. He was advanced in years and had been slowly deteriorating. Tommy had laboured hard in the course of his life and was now in need of proper care.
A concerned resident wrote to the Government Resident of Albany (Kinjarling) requesting assistance for Tommy. We must remember that Tommy was a fiercely proud man, who had overcome massive obstacles in his former years. Tommy had always been able to provide for himself now it was time for someone to assist him.
Photograph: Tommy King, c1890s
Refusing to go to the hospital and be cared for and especially receive food, Tommy’s health was at risk. The Aboriginal Department, formulated by the State Government of the time, came to Tommy’s aid. Extra rations were issued to the feeble Tommy along with adequate clothing for the colder weather. Tommy was a survivor and continued to camp, as I have researched, on Mount Melville. An event occurred soon after which spurred Tommy into an excited frenzy. The State Governor of Western Australia was visiting Albany (Kinjarling). Admiral Sir Frederick George Denham Bedford GCB (24th December 1838 – 30th January 1913) was appointed in 1903 and remained in office until 1909. Bedford was an amiable man and interested in the arts and people. The visit to Albany in September 1905 had been eagerly anticipated by the people of the Great Southern, namely Wagin, Katanning, and Albany (Kinjarling).
Tommy, hearing that the Governor was to visit town, decided to make the journey and if possible, meet the Governor. With the remnants of his tribe, Tommy hovered on the outskirts of the large crowd assembled outside the Town Hall in York Street. Tensions were at fever pitch and there was much cheering, waving of flags and the music of the brass bands. Word came to the attention of the Governor, that King Tommy of Kinjarling was outside and without hesitation, Tommy was immediately summonsed to meet the Governor. The crowd dispersed sufficiently to allow Tommy to make his arduous way toward Governor Bedford.
Now this is where the conversation becomes quite interesting and bear in mind that Tommy was no respecter of persons, and never would be!
Governor Bedford extended his hand, which Tommy clasped vigorously, then without hesitation, Tommy uttered these immortal words in his pidgin English. “You – all the same as me - you white fella King. I’m King Tom, tixty-pibe years of age - an old chettler (meaning settler). King of my tribe – very small tribe – getting very old like me.” A twinkle is his dark eyes lit up his lined features.
The Governor was amazed with Tommy’s candidness. Whilst amused with Tommy’s words, Bedford comprehended their meaning, and was humbled with the words spoken by Tommy and rewarded him handsomely. This encounter with King Tommy and the reigning British monarch’s (King Edward VII) representative in Western Australia, Governor Frederick Bedford, was theoretically the coming together of two Kings. From opposite ends of the spectrum in daily life, Tommy crossed all barriers and impeded any apparent self-importance that the Governor may display toward Tommy. This meeting had made a deep impression on Governor Bedford, one which he commented on later.
So we move forward and discuss another event which is again vital to understanding Tommy, King of Kinjarling. In later years, Tommy was asked if he had ever learnt to write or read, with his beady eyes Tommy stood back, eyeing the lady who had enquired of his education then silently with his stick he used for support, Tommy wrote his name in the gravel. The photograph showing what Tommy wrote. You will see that the letters ‘T’ and ‘M’ are on their sides. The lady pointed this out to Tommy, exclaiming, “Oh, you have written the T and the M the wrong way around!” Appearing a little crestfallen with his efforts and feeling injured by the lady, who I add, Tommy knew very well, he rubbed his beard and gave his work a quick once over. Then in a flash Tommy retorted, chin pointed out in defiance, “That is just a bit of swank!” If that weren’t humour at its best, I would like to know what is!
Sketch of what was written in the gravel
Then Tommy, attempting to regain his prestige, chose to recite the following words;
“Tom King he was a noble blade
A noble blade of courage
He gained his gold on the King’s highway
And I’m sure he ought to flourish.”
Astounded with these evocative words, the lady kindly asked where Tommy had learnt them. Tommy answered that he had been taught them when in prison on Rottnest Island.
Tommy King was a great age when he passed away in Albany (Kinjarling). Tommy’s wisdom, diplomacy, tact and ever abiding love for his people and human kind shall not be repeated. Tommy King of Kinjarling was an exceptional man, worthy of wider understanding and awareness concerning his life and attitude to all those he met in life. This has been a fascinating and enlightening in-depth discovery of this extraordinary Menang Noongar gentleman. Let us join together to pay tribute to King Tommy of Kinjarling.