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Memories of Mr C. When being used, they held 30 to 80 — or according to other accounts — to occupants. A cluster of three camps was reported in historic times around HollandPark. All these camps lay adjacent to swamps with abundant rushes. These worked the fishing weirs there.
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Another lay on the opposite bank:Yam Bridge over Pashen Creek. Even into the s, the Aboriginal Dillon family and Colwells gathered here to fish, catch mud crabs, and chat. For the Bulimba-Hawthorne area, there were no less than eight camping grounds. There was alsoa camp by the river at the end of Apollo Street old Bulimba Ferry wharf. M emories of Mr C. It caught the Bay breezes.
Thus it was a favoured resort during the worst of summer, which may explain this abundance of camps.
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People regularly crossed over to the camps at Hamilton and Breakfast Creek. The rocky landscape was open woodland with low undergrowth, wallum, swamps, creeklets and many waterholes. This diversity was another factor in the area having many though relatively small camps. The camp by Riding Street sat against a chain of fresh waterholes, and had access to abundant wallaby and kangaroos.
Bulimba, Colmslie and Morningside had plentiful bandicoots and paddymelons.
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These were hunted in drives or with dogs. This area seems at times to have extended to what is now Brisbane State High School — i. They lay in close proximity to important crossing points for the north along former sand beaches at what is now Kurilpa Park and the William Jolly Bridge. From here, around Russell Street, a major pathway began, running past Stanley Street. One problem in southside history is locating the campsites of this area.
Camps could not have existed at the waterholes themselves as the area was too swampy and repeatedly flooded. By walking the area, and through the assistance of Dr Neville Buch who utilized 3-D google earth mapping in his historical reconstructions we could establish that there is indeed a low hill just across from Rocklea Station — the top of Dinmore and Hawtree Streets in Moorooka — extending as far as the primary school.
Moreover, there is a direct sight-line from here to the sandstone lookout at Toohey Mountain. The latter was just behind another Aboriginal camping ground at the end of Compo Evans Road. This enabled rapid smoke-signalling if the groups needed to communicate. As mentioned, camps usually occurred in clusters of or On the far end of this area actually Sunnybank there was a camp towards the eastern end of Compo now Evans Road behind and just north of the Salisbury Hotel. It was probably identical to the campsite said to be in the Franklin and Horatio Streets area.
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They report that Aboriginals camped nearby saw their plight and saved them — assisting them crossing over. The fact that the Aboriginal campers could see the imperilled brothers indicates they were fairly close to the mouth of Oxley Creek yet somehow above flood level.
However, almost all this area is very low-lying and was once covered with dense rainforest near the creek itself, and swamp between here and Yerongpilly, as mentioned. In all probability, the camp stretched from Curzon Street to the Esplanade, affording some view of the creek mouth. Even so, there is every indication that Rocky Waterholes were important for other reasons.
The area was dotted with ceremonial sites that would have required prolonged stays. It evidently included platforms made from uprooted wattle trees with a basket-like framework.
Ceremonies here could last several weeks. Pullen pullenor tournament grounds were flats or fields between ridges that were used for ceremonial fights involving hundreds of warriors from diverse tribes.
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Sometimes they contained oval-shaped rings and small palisaded rings for one-on-one fighting matches. There was another tournament ground at Nathan around Bankside Street. It describes a contest held between the Logan, Bribie, and Ningy Toorbul groups a mile or two south of Burnetts Swamp Stones Corner to settle a dispute over the alleged kidnapping of a woman. The exact site of thispullen pullenis unknown. In south-east Queensland, the funerary process was quite lengthy and complex.
For different phases in the treatment of the body of the deceased, it could involve exposure on platforms and in hollow trees, cremation and tanning of the skin, and placing certain bones in special portable, globular dillies, or in groves of figs or rock crevices. Often some bones were deposited in rock crevices or caves at hills or cliffs. It seems that there were spots in Holland Park Thompson Estate and Mt Gravatt that may have been used for that purpose. There are also reports of skulls being found near or at Toohey Mountain in the early s. Clark, Aboriginal Reminiscences, The Queenslander.
A frequently-neglected point concerning Indigenous heritage in Brisbane is that it continued into today.
Through extensive interviews with Brisbane Indigenous families, Michael Aird — an Indigenous photographer, curator and writer — found Aboriginal families persisted living at, or using, former camping areas right up to the present day. Each had a considerable proportion of Indigenous residents. The thread of unbroken continuity between 19th century historic camps and the shanty towns is nevertheless difficult to ascertain. It seems the earliest shanty towns were partly the results of the Depression, and thus began in the s. The degree of Aboriginal occupancy in the Combo camp remains uncertain, [97] Beryl Roberts, personal communication, Phyllis Colwell recalled living from to at Moorooka camp.
A similar shanty town developed at Holland Park — precisely on the same areas recorded for the Colonial-period camps e. Max Ford and the Rallahs were of the early Aboriginal residents here, and it seems the Holland Park camp had a greater mix of European migrants. Similarly, there were well over residents at Holland Park, of which children attended a Convent school.
Not only were the camps large, but they endured for decades. Whether the location of shanty towns reflects continuity of traditions over what land should be traditionally used for living or camping remains unclear but it seems likely. It is simply too much of a coincidence that Moorooka shanty town was within close walking distance to the campsites and bora rings of both the Moorooka and Toohey Mountain areas.
Despite this ss revival of Indigenous presence, the shanty towns were eventually dismantled — just a hut remaining here or there after Local government initially addressed the problem by donating tents and huts, and trying to improve sanitation which was in many cases useless on account of the gradient on which huts were built. Most of the Holland Park residents were into housing commission homes. Although this measure greatly improved the standard of living and amenities enjoyed by former occupants, it also meant— as in other Queensland towns such as Mitchell — a loss of traditional lore concerning these places and their immediate environment.
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Thus it would seem that —ironically — the re-establishment of connection to country was severed again by efforts to improve the quality of life. The disappearance of shanty towns was mostly due to pressure from white neighbourhoods. Given this analysis, what is a more realistic explanation for these shanty towns? At the time, their locations were still quite forested.