Significant Events for Indigenous Australians in November

The artwork Aboriginal Memorial commemorates Indigenous Australians who lost their lives defending Country since 1788, and has been on display at the National Gallery of Australia since 1988

November marks the anniversaries of several important events that have shaped the experiences and struggles of Indigenous Australians.

The violent dispossession of Aboriginal people during Australia's colonisation has left a stain on the nation's history, with many tragic events remaining largely unspoken.

Among them are episodes of frontier violence that typify the mistreatment Indigenous Australians faced at the hands of colonial authorities. From officially sanctioned massacres to deliberate mass poisonings, these events reveal a history of dehumanisation, oppression and genocide.

The following accounts from the 19th century, highlighting the massacre of Gamilaraay people near Moree, the poisoning of Bundjalung people at Kangaroo Creek near Grafton, and the Ivanhoe Station massacre in the East Kimberley, serve as reminders of the injustices Aboriginal communities endured during this period of Australian history.

28 November 1838 – Massacre of Gamilaraay People Near Moree, NSW

On this day, nine Gamilaraay men, women and children were murdered near present-day by Charles Eyles, William Allen and James Dunn, who were all employees of squatter, Robert Crawford.

In a bid to conceal their crime, the perpetrators burned and buried the bodies of their victims, which were discovered months later. Despite warrants for their arrest, Attorney-General John Hubert Plunkett chose not to prosecute, reflecting the deeply entrenched racism of the colonial justice system and the culture of impunity surrounding violence against Aboriginal people.

This massacre serves as a reminder of the violent frontier conflicts that characterised Australia’s colonisation. It is an example of how Indigenous lives were devalued and how the colonial authorities turned a blind eye to the atrocities committed against Aboriginal people.

29 November 1847 - Poisoning of Bundjalung People at Kangaroo Creek near Grafton, NSW

Another tragic event occurred on this date near Grafton when Thomas Coutts deliberately poisoned twenty-three members of the Bundjalung Nation at Kangaroo Creek. By offering damper laced with arsenic to a group of unsuspecting Aboriginal people, Coutts inflicted horrific suffering and death. Although he was subsequently arrested, he was not tried for his crimes.

The official disregard for the victims of Coutts’ cruelty illustrates the injustices faced by Indigenous Australians under colonial law.

This episode exemplifies the brutal tactics employed by colonisers to dispossess Aboriginal people of their ancestral homelands during the era of frontier violence.

Deliberate poisoning of Aboriginal people with arsenic and strychnine was a common practice in rural areas. These acts show the lengths to which colonial aggressors would go to achieve their aims, invariably at the expense of Indigenous lives.  

11 November 1895 - Ivanhoe Station Massacre in the East Kimberly, WA

On this day approximately twenty Aboriginal people were killed near Ivanhoe Station, located on Gajirrawoong and Miriwung lands in the East Kimberley region of Western Australia.  

In reprisal to accusations of cattle theft, police raided an Aboriginal camp and opened fire on a group of men, women, and children who were attempting to flee.

This massacre highlights the disproportionate violence inflicted upon Aboriginal communities, particularly in retaliation to alleged minor offenses.

The lack of accountability for the police involved in this tragedy reflects the deep inequalities within the colonial legal system. Understanding this massacre is essential to comprehending both the historical trauma experienced by Indigenous peoples as a result of colonisation, and the ongoing impact of violence in their communities today. 

Each of these events, the massacres at Moree and Ivanhoe Station, along with the Kangaroo Creek poisoning are critical to understanding the violent dispossession experienced by Aboriginal communities throughout Australia’s colonisation. 

The lack of justice and recognition for these atrocities has contributed to ongoing the trauma and injustice that First Nations peoples continue to face today. 

Acknowledging and documenting these dark chapters in Australia’s history is essential for creating a more truthful and inclusive narrative. 

As the modern Australian nation grapples with its colonial past, it is crucial to confront these events to enable healing and understanding between Aboriginal and non-Aboriginal Australians.

NSW Mounted Police 

 

14 November 1852 - Bussamarai, Aboriginal resistance leader shot by police near Surat, QLD  

On 14 November 1852, Bussamarai, a Mandandanji resistance leader, was shot and killed by police near Surat, Queensland. His life and death symbolise the fierce Aboriginal resistance to the invasion of their lands by European colonisers.

Bussamarai was born circa 1795. He led his people in defending their homelands along the Balonne and Maranoa rivers, encompassing what is now Surat, Roma and Mitchell in south western Queensland. 

Though much of Bussamarai's early life remains obscured, he emerged as a leader during a time of upheaval for the Mandandanji people. European colonisers, lured by reports of fertile land, began arriving in the region after explorer Sir Thomas Mitchell's expedition in 1846. The colonial intruders disrupted traditional ways of life, leading to conflict over land and resources. 

Bussamarai became a formidable figure in resisting the colonial invasion. Referred to by colonists as "Eaglehawk," Bussamarai was known for his intelligence, military skill, and his ability to unite neighbouring Aboriginal groups such as the Gunggari, Yiman and Barunggam in strategic alliances. His leadership played a pivotal role in mounting a potent defence against the European invaders. 

The Mandandanji, under Bussamarai’s guidance, launched a series of well-coordinated attacks on stations in the south west Queensland district between 1848 and 1849. One of the earliest and most successful actions was the theft of 3,000 sheep from Dulacca Station. More than 300 warriors participated in the operation, moving the sheep into bough yards constructed deep in the bush. Though eventually tracked and the livestock recovered, this action demonstrated Bussamarai’s strategic capabilities and his determination to fight for his people’s survival. 

The resistance wasn’t only physical, Bussamarai also used cultural means to make bold statements. In one corroboree near Surat, witnessed by both an Aboriginal and white audience, Bussamarai’s warriors reenacted battles with European colonisers on horseback, with the Mandandanji emerging victorious. To the colonisers, this performance was a defiant warning that their occupation would be met with continued resistance. 

As the Aboriginal resistance intensified, so too did the retaliation from the colonial government. The continuing influx of Europeans brought escalating violence against the traditional Aboriginal land owners. Roderick Mitchell, the land commissioner at Surat, launched several military campaigns between 1850 and 1851 with the support of the Native Police, an official paramilitary force tasked with “dispersing” Aboriginal populations. 

The Mandandanji suffered heavy losses, including during the infamous Yuleba Creek Massacre in March 1850, where many Mandandanji men, women and children were killed by white vigilantes and the police. 

Despite the increasing pressures, Bussamarai continued to fight for his people's land. His leadership, along with an alliance between the Mandandanji and neighbouring Aboriginal groups, succeeded in driving squatters off several stations, including Mount Abundance. 

By 1852, Bussamarai had begun acting as a mediator, attempting to negotiate between his people and the colonisers. In April that year, he was hired as a guide by the explorer Hovenden Hely, who sought to find the missing Ludwig Leichhardt. Although Hely was aware of Bussamarai’s reputation as a fierce resistance leader, he relied on his knowledge of the terrain to search for signs of Leichhardt’s trail. 

However, the tensions between the Mandandanji and colonial authorities remained high. In November 1852, Bussamarai and a group of his followers encountered a white man named Paddy McEnroe near Yalebone Creek. When Sergeant James Skelton and his Native Police arrived unexpectedly, they opened fire without provocation, killing Bussamarai and five others.

Despite later claims that Bussamarai should not have been shot, the damage was done, and the police custom of shooting Aboriginal people on sight with impunity continued as a frequent occurrance on the "killing fields" of colonial Queensland.

Bussamarai’s death marked the end of organised Mandandanji resistance. However, his legacy endures as a symbol of Aboriginal resistance to colonisation and the struggle for land and sovereignty.

Among the Mandandanji, Bussamarai is remembered as a courageous leader who stood against the overwhelming forces of European invasion. His strategic brilliance and unwavering determination to defend his people and their culture are remembered as part of the broader story of resistance during Australia’s frontier wars. 

Bussamarai’s life and death reflect the painful history of dispossession that Indigenous Australians experienced during the British colonisation of their lands. Bussamarai’s fight was not just about protecting the lands of his people, it was about safeguarding a way of life, culture and identity. Today, his legacy inspires ongoing efforts to honour and preserve the histories and rights of Aboriginal peoples in Australia.

As we remember Bussamarai’s life and ultimate sacrifice, we must also acknowledge the broader history of Aboriginal resistance and the need for truth-telling in Australia’s colonial history.

Bussamarai’s courage and leadership remain a powerful testament to the strength and resilience of Indigenous peoples in the face of overwhelming adversity. 

3 November 1920 – Birth of Aboriginal Poet Oodgeroo Noonuccal

Born Kathleen Jean Mary Ruska, Oodgeroo Noonuccal (formerly known as Kath Walker), was a trailblazing Aboriginal Australian poet, political activist, artist and educator. She is celebrated as the first Aboriginal Australian to publish a book of verse, leaving an indelible mark on the literary world with her powerful voice and unyielding advocacy for Aboriginal rights. Her legacy extends far beyond her literary achievements, as she dedicated her life to fighting for justice, equality and the preservation of Indigenous culture.

Oodgeroo’s activism began during World War II when she joined the Australian Women's Army Service after her two brothers were captured by the Japanese. Stationed in Brisbane, she forged relationships with both black American soldiers and European Australians, laying the foundation for her future work in promoting Aboriginal rights. In the 1940s, she joined the Communist Party of Australia, the only party that opposed the White Australia policy at the time, and this commitment to equality would define her activism throughout her life.

As the Queensland state secretary of the Federal Council for the Advancement of Aborigines and Torres Strait Islanders (FCAATSI) during the 1960s, Oodgeroo became a leading figure in the fight for Aboriginal citizenship. Her advocacy played a key role in the successful campaign to reform the Australian constitution, granting Aboriginal Australians full citizenship rights. Her memorable encounter with Prime Minister Robert Menzies in 1963, where she highlighted the legal discrimination Aboriginal people faced, exemplified her ability to challenge authority with grace and wisdom.

In 1964, Oodgeroo became the first Aboriginal Australian to publish a book of poetry with her groundbreaking collection We Are Going. This book was a commercial success, quickly selling out in multiple editions and establishing Oodgeroo as one of Australia’s highest-selling poets. Her poetry, described as "plain and simple," was unapologetically political, serving as a vehicle for her advocacy. Through her words, she sought to instil pride in Aboriginal identity, popularise the fight for equality, and preserve Aboriginal culture for future generations.

Her writing was not without its critics. Some questioned her authorship as an Aboriginal person, while others dismissed her work as propaganda. However, Oodgeroo embraced these criticisms, proudly declaring that her poetry was indeed a form of activism. She saw herself as a writer whose primary goal was to reach the widest possible audience with her message of equality, cultural pride and justice for Aboriginal people.

In the 1970s, Oodgeroo expanded her work into education. She purchased a property on her ancestral lands on North Stradbroke Island, which she named Moongalba ("sitting-down place"). There, she established the Noonuccal-Nughie Education and Cultural Centre, where she dedicated herself to educating both Aboriginal and non-Aboriginal children about Aboriginal culture and the importance of nature’s balance. Her educational programs reached over 26,000 children, and her vision of a world where people were united by their humanity, rather than divided by race, was evident in her teaching.

Her influence extended into higher education as she collaborated with universities to develop programs that improved teacher training in Australian schools. Oodgeroo’s commitment to education reflected her belief in the transformative power of knowledge and cultural understanding.

In recognition of her tireless work, Oodgeroo was awarded the Member of the Order of the British Empire (MBE) in 1970. However, her relationship with the Australian government became strained in the lead-up to the 1988 Bicentenary celebrations, which she viewed as a celebration of 200 years of Indigenous suffering. In protest, she famously returned her MBE and adopted her traditional name, Oodgeroo Noonuccal. The name change symbolised her deep connection to her cultural roots, with "Oodgeroo" meaning "paperbark tree" and "Noonuccal" referring to her people's name.

Oodgeroo had married Bruce Walker in 1943, with whom she had one son, Denis. Later, she had a second son, Vivian Charles Walker, who became an accomplished artist in his own right and adopted the name Kabul Oodgeroo Noonuccal. The mother-son duo collaborated on the work The Rainbow Serpent for Expo 88, further solidifying their shared commitment to promoting Aboriginal culture through art.

Oodgeroo remained dedicated to her family, community and cultural advocacy until her passing at the age of 72 in 1993.

Oodgeroo Noonuccal’s contributions to literature, activism and education have left an lasting impact on Australian society. Through her poetry, she gave voice to the struggles and triumphs of Aboriginal people, while her activism helped pave the way for greater recognition of Indigenous rights. Her work continues to inspire new generations of activists, writers and educators who are committed to fighting for equality and preserving the rich heritage of Aboriginal culture.

Oodgeroo Noonuccal's life was a testament to the power of words and action in shaping a more just and inclusive world.

19 November 2004 – Cameron “Mulranji” Doomadgee's Death in Custody on Palm Island, QLD

Cameron Doomadgee, a 36-year-old Indigenous Australian man known as Mulrunji, died in police custody on Palm Island, Queensland.

Palm Island is located 65 kilometres off the coast from Townsville. It was gazetted as an Aboriginal reserve in 1914. The Chief Protector of Aborigines, J.W. Bleakley designated a specific role to Palm Island as “a penitentiary for troublesome cases”.

The establishment of Palm Island was part of a wider, national attempt to control all aspects of Aboriginal lives during a time now known as the "Protection Era". People from over 40 tribes across Queensland were forced from their ancestral homelands and interred on Palm Island to work as unpaid labourers. 

The death of Mulranji in a police cell on Palm Island in 2004 marked a pivotal moment in the ongoing struggle for justice for Aboriginal people in Australia.

Two decades on and the tragic events surrounding Mulranji’s death continue to resonate, highlighting systemic issues of police brutality, systemic racism and the failure to protect Indigenous people in custody.

On 19 November 2019, Mulranji was stopped by police for allegedly causing a public nuisance while walking along a street on Palm Island. Reports state that Mulrunji was singing "Who Let the Dogs Out?" when Senior Sergeant Chris Hurley challenged him. The situation escalated and Hurley arrested Mulrunji, charging him with public drunkenness. Less than an hour later, Mulranji was dead in a police cell.

An autopsy revealed that Mulrunji sustained catastrophic internal injuries, including four broken ribs and severe damage to his liver and spleen. These injuries were comparable to those caused by a serious car accident, raising grave concerns about how they occurred.

Senior Sergeant Hurley claimed that Mulrunji had fallen over. However, the community and many others suspected excessive force had been used, igniting a wave of outrage.

Palm Island, a community with a long history of tension between its Indigenous residents and police, erupted in anger upon learning the details of Mulrunji’s death. It was described as "cold-blooded murder" by many locals, and the community's frustration boiled over into a riot. The police station, courthouse and Hurley's home were set on fire as years of pent-up anger over unchecked mistreatment and unrelenting racism exploded.

In response, heavily armed police raids were conducted on the island. These raids, later ruled to be racially discriminatory, saw homes invaded, excessive force used, and many arrests made in front of terrified young children. This brutal response by authorities deepened the community's distrust in the justice system and laid bare the racial inequalities that the people of Palm Island had to endure under a regime of unrestrained police powers.

A coronial inquest in 2005 concluded that Mulrunji’s death was caused by fatal injuries sustained in a physical confrontation with Hurley. It was noted that Hurley at 6 feet, 7 inches tall and weighing 115 kilos was a much larger and more physically powerful man than Mulrunji at 5 feet 11 inches and 74 kilos.

Key witness, Palm Island resident Patrick Bramwell, a cellmate of Mulrunji, who had been arrested by Hurley for public nuisance just prior to Mulranji’s arrest, repeatedly attempted to set himself on fire after giving evidence at the first coronial inquest. Fearing police retribution, Bramwell would later commit suicide in January 2007.

In 2007, Hurley was charged with manslaughter, the first time in Queensland’s history that a police officer was charged over a death in custody. However, Hurley was acquitted by a jury in Townsville, a city deemed by many to be one of the most racist in Australia. Hurley’s acquittal further fuelled outrage and protests.

The exoneration of Hurley underscored the deep divide between Indigenous Australians and the legal system, leaving many to question whether justice was achievable for Aboriginal people.

Despite a second coronial inquest in 2010 reaffirming that Mulrunji’s injuries suffered while in police custody led to his death, no further legal action was taken against Hurley.

Mulrunji’s death was the 147th Indigenous death in custody since the Royal Commission into Aboriginal Deaths in Custody’s findings were released in 1991. The commission had outlined recommendations to prevent such tragedies, yet Mulrunji’s death, and many others since, exemplified the government’s failure to address these issues.

The pain and frustration felt by the Palm Island community extended beyond the riots and legal battles. In 2018, after more than a decade of legal proceedings, the Queensland Government settled a landmark class action, agreeing to pay $30 million in compensation to the residents of Palm Island affected by the raids. This settlement, one of the largest of its kind, recognised the racial discrimination inherent in the police response. Premier Annastacia Palaszczuk also issued a formal apology to the Palm Island community for the harm caused by the police actions.

Chris Hurley had earlier received a confidential payout of $100,000 from the Queensland Government in February 2005. After being transferred to the Gold Coast, Hurley faced multiple disciplinary actions and was eventually medically retired in 2017.

Charges against Hurley included assault and dangerous driving. Notably, Hurley was forced to repay $34,980 in insurance payments after allegations of fraud related to the 2004 Palm Island riot.

Incidents during Hurley’s time on the Gold Coast included:

• Assaulting a motorist in November 2013 after mistakenly believing he had been insulted.
• Dangerous driving in May 2015, when shots were allegedly fired during a pursuit he was instructed to terminate.
• Assaulting a female colleague in February 2016.

Twenty years after Mulranji’s death, Aboriginal deaths in custody remain a critical issue in Australia. Despite the recommendations of the Royal Commission, blatant racism persists within the justice system, and Indigenous Australians continue to be disproportionately incarcerated and die in custody. Mulrunji’s death is not an isolated tragedy but part of a broader pattern of inequality and injustice.

As we mark the 20th anniversary of Mulrunji’s passing, we are reminded that behind every statistic is a life lost, a family shattered and a community in mourning. Mulranji’s story will never be forgotten. His death serves as a powerful reminder of the urgent need for reform and justice to prevent further tragedies and ensure the rights of Indigenous Australians are respected and upheld.

The fight for accountability, equality and urgent change continues, and the legacy of Mulrunji’s death remains a potent symbol in the ongoing struggle for justice for Aboriginal Australians.

9 November 2019 – Kumanjayi Walker Killed by Police at Yuendumu, NT

The tragic death of Kumanjayi Walker highlights significant issues surrounding blatantly racist police conduct and the ongoing struggle for justice in Aboriginal communities in Australia.

On the night of 9 November 2019, the remote Northern Territory community of Yuendumu was devastated by the fatal shooting of a 19-year-old Warlpiri man by police officer Zachary Rolfe.

(In keeping with traditional Warlpiri custom, Kumanjayi is the name given to a deceased person in respect.)

Kumanjayi Walker’s death in a police cell in a remote Aboriginal community not only marked the loss of a young life but also ignited deep-seated issues of racism, police accountability and the treatment of Indigenous Australians that continue to reverberate across the nation.

Rolfe, who had served in the Northern Territory police force for just three years, was part of a heavily armed police team that had been sent to Yuendumu to arrest Kumanjayi Walker, who was in breach of his bail conditions.

Kumanjayi Walker had cut off his ankle bracelet monitoring device and travelled to Yuendumu for his “little sister’s” funeral.

On that fateful evening in November 2019, Rolfe and another three officers armed with pistols, an AR-15 assault rifle and a shotgun went to the house where Kumanjayi Walker was staying and attempted to detain him. In the ensuing confrontation, Kumanjayi Walker, who was armed with a pair of scissors, lunged at Rolfe stabling him in the shoulder. Rolfe then fired three pistol shots at close range into Kumanjayi Walker’s back.

The subsequent autopsy found that the first shot was not fatal and ballistic evidence indicated the second and third shots were fired at almost point blank range, at a distance of no more than five centimetres from the deceased.

After shooting Kumanjayi Walker, Rolfe handcuffed the wounded man, dragged him out of the house and took him to the police station where he was placed in a cell and given first aid. Kumanjayi Walker died in the cell in just over an hour later.

In the immediate aftermath of the shooting, chaos enveloped Yuendumu. Local residents gathered outside the police station, anxious for news about Kumanjayi Walker’s condition, only to be met with a heavy police presence and a lack of information. As tensions escalated, protests erupted, fuelled by outrage over the circumstances surrounding the shooting and the police response.

Rolfe was charged with murder four days after the incident, igniting a highly publicised legal battle that scrutinised the actions of both the officer and the police force as a whole.

In March 2022, a jury acquitted Rolfe, concluding that he acted in self-defence in line with his police training. This verdict led to renewed protests and further discussions about unchecked racism within the police force and the treatment of Indigenous peoples in Australia.

One particularly troubling aspect of the trial was the composition of the jury. Despite Indigenous Australians comprising about 30 percent of the Northern Territory’s population, the jury were all white except for one young Asian woman, raising concerns about fairness and representation in the judicial process.

A coronial inquest into Kumanjayi Walker’s death began in September 2022. Headed by Coroner Elisabeth Armitage, it was originally scheduled to run for three months but has faced several delays and legal challenges.

The inquest into Kumanjayi Walker’s death has moved beyond determining the events of that tragic night; it has also sought to explore the broader context of racism and excessive force within the Northern Territory police.

Over the course of multiple hearings, evidence has revealed a deeply disturbing culture, with allegations of racist and homophobic language permeating the ranks of law enforcement at even the highest levels.

Rolfe himself testified that racist remarks were "normalised" within the NT Police Force, echoing the sentiments of many Indigenous community members who have long decried the entrenched racist attitudes of serving police officers. The inquest uncovered instances of elite police units sharing "blatantly racist" awards, prompting calls for accountability and reform within the force.

NT Police Commissioner Michael Murphy acknowledged the existence of racism but claimed it was not "pervasive," a statement that drew scepticism from Kumanjayi Walker’s family and community advocates. They argued that it took a former officer’s testimony to shine a light on a malicious and deliberately dehumanising culture that had long been hidden behind the guise of humour.

As Kumanjayi Walker’s family await the coroner's findings and recommendations, they have held onto the hope that meaningful change will arise from this tragedy.

Coroner Armitage’s findings are expected to be handed down before the end of this year.

The community of Yuendumu remains in mourning, but they are also resolute in their demand for justice and reform. They seek assurances that no other community will endure the same heartache that they have faced, calling for a future where accountability, respect and understanding prevail. To date, calls from Warlpiri elders for firearms to be banned in their community have been rejected.

In commemorating the tragic death of Kumanjayi Walker, we can reflect on the lessons learned and the ongoing fight against a lethal racist culture that pervades law enforcement in Aboriginal communities.

Kumanjayi Walker’s story is a reminder of the profound impacts of violence and the urgent need for far-reaching changes within our institutions to ensure long overdue justice for Indigenous Australians.

Conclusion

The significant events that have occurred during the month of November serve as powerful reminders of the enduring legacy of violence and injustice faced by Indigenous Australians throughout history.

Acknowledging these events is crucial to understanding the full scope of Australia’s colonial past and its lasting impact on Aboriginal communities today.

From officially sanctioned massacres and deliberate poisonings to police brutality and tragic deaths in custody, these acts of violence stand as stark reminders of the suffering endured by First Nations peoples.

Yet, within these stories of grief, we also honour the courage of resistance leaders like Bussamarai and the unwavering strength and resilience of figures like Oodgeroo Noonuccal, whose legacy carries forward the continued fight for justice.

As we reflect on these events, let us remember these events not only as moments of tragedy but as calls to action for truth, healing and reconciliation.