November 1 1830 - TPIC

Commentary by Patsy Cameron.
Reference: (FM) Plomley, N.J.B. (ed.) Friendly Mission: the Tasmanian journals and papers of George Augustus Robinson (1966)

Daily Project Commentaries

1 November

This day is a most significant day in our history, when freedoms were exchanged for banishment, and promises were made to be broken. The forest ravens witnessed it all! (Patsy Cameron 2008)

On 1 November 1830 the day dawned with heavy rain. Robinson's journals tell us that 'After walking about two miles from last night's encampment...discovered some trees which had been recently barked… In coming near the trees saw the hut and the smoke of the fire'. When one of the guides was seen by the campers they ran away and concealed themselves leaving behind about twenty-five large dogs. In the bark hut were spears, waddies, stone tools, red ochre and the remains of a kangaroo. One of Robinson's guides, Bullrer, called in language for her clanspeople to reveal themselves to her and come forward to meet Robinson.

My first impulse was to identify the man who first approached Robinson was Mannalargenna, however I am now convinced that it was his brother Tarnebunnalargenna. Robinson described the meeting thus: 'The man appeared delighted and embracing me, saluted me with a kiss- probably he had heard that the white people kiss'. The other occasion when Robinson describes a man embracing him with a kiss was on Swan Island and it was Tarnebunnalargenna who did so. It may be that it was Mannalargenna who stood back and observe the scene unfolding at the bark hut in order to make a judgement of Robinson's motives.

There were five men, Mannalargenna, and two women in this camp. The women were Ghoneyannenner (Peacock who had lived with the sealers) and Lucerenmicticwockener (Big River). The men were Mannalargenna (the man that carried the firestick), Plerpleroparner (the man that carried the spears), Polelerwinelargenna (adolescent male), Tarnebunnalargenna and Tranlebunna (also known as Trowlebunna -the man with one eye). They were waiting at Ansons Plain for the return of the others who had gone towards the Oyster Bay Nation lands where they anticipated meeting with 'the governor'. Other than Governor Arthur there were two others with the nickname of 'the governor' -John Batman and Tongolongeter who was a celebrated leader of the Oyster Bay clanpeople. At this point in colonial history it would be extremely dangerous to approach Hobart Town let alone seek an audience with Governor Arthur. It is more likely that the northeast clanspeople were seeking to exchange information with their neighbours about what was happening on their lands, therefore it is my conclusion that they went to Oyster Bay to meet with Tonolongeter.

Robinson talked for some time with the group at the bark hut as they shared a meal of kangaroo. He was anxious to leave Anson's Plain as quickly as possible and take the clanspeople with him to his basecamp opposite Swan Island. Robinson's devious nature came into play as told them about the military operation called 'The Line' (Great Army), and that the soldiers had been killing the clanspeople which convinced five of the group (Lucerenmicticwockener and Polerwinelargenna remained hidden) into following him to safety or they would 'surely be shot' (Plomley (1966) note on pages 438 and 439 refers to Robinson's report of February 1831 to highlight what he told the people about his plans and why they must leave with him to safety).

Our research team gained access to private property that borders the land to the west of Luethcracenner. As we drove along a high bank through the grassy paddocks that followed the Last River we could see the sun bleached stumps and fallen remains of large peppermint gums.    It was not difficult to imagine this country, as it was before the farmland was developed, with the higher ground lightly covered with the peppermint gums and the lower areas where the streams and creeks flowed being surrounded by button grass marshlands. This was the description given to us by a previous landowner, Derrek Chappell, who took us on a tour of the property in 2008. Derek led us to a source of permanent water on the Last River, his family called Inhams Hole.   which is a deep natural hole over a spring located about a kilometre or two from the Reception Camp. The permanent waterhole would have been a vital place to resort by the clanspeople and it's location is probably associated with the bark hut location.

Nearby on high ground overlooking Inham's Hole is where Derek found a large granite ochre grinding bowl after it was ploughed up in the 1980's. The ochre grinding bowl was large and heavy and would have been left in situ for ceremony and everyday use when the clans were camping in the close proximity. Early reconnaissance of the farmland within an approximate 2 mile radius from the area below Luethcracenner led us to a place known as Bark Hut Marsh.   Adjacent to Bark Hut Marsh on a dry bank is a stand of peppermint gums, some of which show scaring consistent with being burnt or barked,   encircle several first generation trees of the same species. Two of these giants are about five metres apart yet entwine their outer branches as they reach for the sky,   and had probably been growing side by side for over 300 years. We called one of the trees 'Grandfather' and the smaller of the two 'Grandmother'. Grandfather was three arm spans around the girth and estimated to be between 300 and 500 years old.   The Aboriginal members of the research team celebrated this place and the peppermint gum trees as culturally and spiritually symbolic representations of the meeting at the bark hut location.

In 1830 Robinson, his eight guides and five of the clanspeople from the bark hut set off on their return journey to Little Musselroe Bay following the Last River to the Ansons River where they crossed to the western side and made camp for the night. As they walked in single file they sang a song and hunted as they travelled. Robinson used a compass that attracted attention from the new members of the group who were all impressed that he seemed to know the way. Robinson recorded 'Those people entertain but a mean opinion of the white people's knowledge and nothing is so likely to gain an ascendancy over them as a knowledge of their language and a display of judgement and finesse in the conducting of an undertaking'. Robinson took advantage of this opportunity to gain the trust of the group by pretending that he knew the country as well as them even though he was using a compass and had a rough map of the northeast but he would have known the direction of Ansons Plain in relation to Mt William because he had taken a compass bearing from the ridge on Luethcracenner the day before. That night the people preformed karnepleelare (dance) including the spear dance, hunting dance, horse dance and some amorous story through song and dance. The clanspeople continued to preform until late into the night.

We have no knowledge of what Mannalargenna was thinking about as he left Anson's Plain with his small group of clanspeople. Robinson did not mention Mannalargenna by name in his journal notes until the 10th day of November when he mentioned that he had met Mannalargenna's sister on Woody Island. However, one clue that alludes to Mannalargenna's presence is found in Robinson's reference to a clansman who 'seemed delighted at being pilot and I was equally so at having him before me as it kept him from the rest and led the others on. I took occasion to express my approbation of his great judgement ... This man suited me exceedingly well as a guide, as he travelled quick and I was anxious to get on' (Plomley, 1966: 262). Two days later Robinson mentioned that with the changing wind 'one man got a fire stick and stood up and thrust the burnt end towards the wind the way in which they would have the wing to go' but Robinson did not mention the name of this man.