The ballot sheet at the imminent referendum will contain the proposed change to the Constitution followed by the question: A Proposed Law: to alter the Constitution to recognise the First Peoples of Australia by establishing an Aboriginal and Torres Strait Islander Voice. Do you approve this proposed alteration? Yes or no
That raises the question―what defines an Aboriginal? Is an Aboriginal limited to a full-blood Native, or to a person with a specified minimum amount of Native DNA? The answer is no. To be considered an Aboriginal, a person may have any amount of Native DNA, as held by Justice Deane in the High Court 1983 Tasmanian Dams Case:
By "Australian Aboriginal" I mean, in accordance with what I understand to be the conventional meaning of that term, a person of Aboriginal descent, albeit mixed, who identifies himself as such and who is recognized by the Aboriginal community as an Aboriginal.
So “Aboriginal” includes all the one or two percenters of Native DNA behind all the push by the Marxists/Fabians to take over our country.
The following historically correct narrative describes the Natives of Western Australia by reference to a good man, Rosendo Salvado.(From this point on, “Aboriginal” refers to a full-blood Native).
The following historically correct narrative describes the full-blood aboriginals of Western Australia by reference to a good man, Rosendo Salvado.
Rosendo Salvado (referred to as Rosendo) was born in Tuy, Spain, on March 1, 1814, to an extremely wealthy family, and at an early age, he became an accomplished pianist and composer. He entered the Benedictine Monastery of Saint Martin in Santiago de Compostela in 1828 at age 15 and was clothed as a monk in 1829. Because of his musical ability, he received two years of musical training from the great Spanish musician Padre Juan Copa. He became the first organist at Saint Martin’s in 1832. The same year, he took his three vows of stability, obedience, and conversatio morum (fidelity to the monastic life).
He was forced to return home to his parents in 1835 when, among hundreds more, the monastery at which he was studying was closed during the First Carlist War. The Carlist Wars were the result of those liberals controlling the Monarchy wishing to cancel the Spanish equivalent of the Ancien Regime, which meant reducing the power and influence of the Catholic Church, which largely controlled the country, as was the case in France before the earlier French Revolution.
Rosendo’s friend, Father Joseph Serra (Serra), found him a place in a Naples monastery in 1838, and after diligent study, Rosendo was ordained a priest in 1839. In 1845, Rosendo and Serra decided to become missionaries, and following a farewell audience in Rome with Pope Gregory XVI, they set off for Australia by sailing ship.
Rosendo and Serra traveled by sail to the port of Fremantle in Western Australia and then up the Swan River to the capital Perth in the company of about 30 other missionaries, which included priests, minor religious functionaries, nuns, and laypeople. They arrived in Perth in January 1846. The missionary in charge of the voyage was the newly consecrated Irish bishop of Perth, John Brady (Brady).
Once in Perth, Brady, in conference with the priests, decided that the best way for "the conversion and education of the natives" was to "follow the natives in their nomadic life." Brady divided the missions to the Aboriginals in Western Australia into three groups, the Northern, Central, and Southern Missions. The members of the Central Mission, which comprised Victoria Plains, consisted of Father Joseph Serra (Serra) as superior and vicar-general, Rosendo, Brother Denis Tuttell, Brother Leandre Fonteinne, and an Irish catechist, John Gorman.
The party journeyed north of Perth in an ox-drawn cart in February of that year, having been advised by a magistrate Captain John Scully that there was fertile land not far from his farmhouse at Bolgart, located about 70 miles northeast of Perth. Captain Scully also advised that the area would be a suitable site to establish a mission, as there were many Aboriginals in the area. The Aboriginals were the Yued people, one of the groups of the Noongar Aboriginals who had occupied the southwest corner of the colony for approximately 40,000 years.
The missionaries soon made friends with the local Aboriginals and shared their food with them. It was their intention to share the Aboriginals' nomadic lifestyle. Following assistance provided to them by Captain Scully, the missionaries constructed a log hut at a spring located about a mile north of the present site of New Norcia, as the Mission was to be named.
After a few months of mingling with the Aboriginals, during which Rosendo applied himself painstakingly to learning their language, food supplies ran short, and Rosendo walked 70 miles to Perth to seek help from Bishop Brady. Brady had no financial assistance to offer, so with the assistance of the Governor and religious personnel of all faiths in Perth, Rosendo performed a solo piano concert. He was clad in a ragged habit and wore shoes with his toes protruding. He played to great applause for three hours in the courthouse provided by the Governor. The ticket money amounted to about £70, equivalent to about £9,100 or US$10,500 in today's values. With the money, Rosendo was able to purchase provisions and two bullocks. A dray was provided to him by Captain Scully.
When Rosendo was preparing to leave Perth, Serra arrived from the Mission with Denis Tuttell, whose health had deteriorated. Shortly after, the news came that Leandre Fonteinne had accidentally shot John Gorman dead. Tuttell did not return to the Mission, and a greatly depressed Fonteinne was soon to leave Australia for France.
Rosendo and Serra returned to the log hut with two charitable Frenchmen who had volunteered their assistance. Rosendo and Serra realized that sharing the Aboriginals' way of life was not viable. They decided to establish a mission on traditional lines and relocated to a new site, on which they constructed a log hut with the aid of the two Frenchman. They started to plant vines and plow the ground to plant grain, using the two bullocks and a plow provided by Captain Scully.
Rosendo and Serra subsisted with the aid of Captain Scully, who provided some men to work the property. The bishop dispatched a hired hand named Malcolm to the Mission, who dismissed the men provided by Captain Scully. At the same time, Rosendo and Serra traveled to Perth with bullocks and dray to seek assistance yet again from Brady.
On his return to the Mission, Rosendo was shocked to discover that Malcolm had allowed a mob of wild horses onto the property, which had uprooted or destroyed all the crops and vines, and destroyed all the furniture in the Mission hut. As a footnote to his Memoirs, Rosendo would write that later Malcolm, who had returned to Perth, murdered an old man for a few coins and was hanged on the spot.
Late in 1846, a magistrate ordered the eviction of Rosendo and Serra from the Mission site, having found that it was land that had been previously leased to a sheep farmer.
Undeterred, Rosendo and Serra chose some land in a valley on the north bank of the nearby Moore River, where the soil and the location were better than the previous two locations. They named the 20-acre site, which was the area authorized by the Government, New Norcia, after Norcia, the birthplace in Italy of St Benedict. The trials and tribulations of the missionaries had aroused sympathy in Perth, and 15 volunteer tradesmen, including stonemasons, arrived to assist in construction.
Construction commenced on a small monastery, which was soon completed with the assistance of the volunteers from Perth.
Aboriginals soon arrived at the Mission in large numbers following the commencement of construction, causing Rosendo to apply to the Government for a further 30 acres, making a total of 50 acres of freehold land. Title to the freehold land was granted in perpetuity and free of charge to Rosendo by the Acting Governor, Captain Irwin. Additionally, Rosendo was granted a pastoral lease of 1,000 acres, which he parceled out among the Aboriginals to work. Rosendo joined them in their toil, which included caring for the Mission's animals and carrying out its farming and other agricultural activities.
In 1848, Serra departed for Europe to recruit missionaries and raise funds for the Mission. While in Rome, he was appointed bishop of Port Victoria (Darwin). In 1849, he was instead appointed as co-adjutor to Bishop Brady in Perth. Serra returned to Western Australia in December of that year with 39 missionary monks and supplies and funds supposedly for the Mission. He would replace Brady as bishop of Perth in 1851 on orders from Rome. Neither the money nor the monks were in any way used to benefit the Mission but were used by Serra in the Perth diocese, including the enlargement of St Mary's Roman Catholic Cathedral.
While Serra was in Europe, Brady ordered Rosendo to travel to Europe also to attend to some matters in Rome, recruit missionaries, and raise funds. While there, Rosendo was appointed Bishop of Port Victoria instead of Serra. However, this came to nothing as the plan for the diocese was abandoned.
Rosendo did not return to Western Australia until 1853, arriving with 43 missionaries and £7,000 in cash, equivalent to about £900,100 or US$1,000,500 in today's values. For the first four years following his return, Rosendo assisted and otherwise filled in as bishop of the diocese of Perth for Bishop Serra, who did not wish Rosendo to return to New Norcia, as Serra had abandoned the plan for the Mission. Serra was generally unpopular, had become cold and distant to Rosendo, and was withholding his mail.
However, Rosendo visited the Mission in 1853 and was shocked at the disrepair. He found only four monks there and a horse in the church, which was being used for a stable. In 1855, Rosendo sent the missionaries, who had accompanied him from Europe, to the Mission without him, as Serra would not release him from his duties in Perth.
In 1857, after much insistence on his part, Rosendo was permitted to return to the Mission, which had, in his absence, abandoned its missionary work with the Aboriginals and concentrated only on farming activities. Serra had taken that decision to supply funds to the Perth Diocese. With a total complement of up to 70 Spanish monks, building work started in earnest in the 1860s, which resulted in the construction of handsome brick structures, including the monks' Abbey (Monastery) and the Abbey Church, "orphanages" for aboriginal girls and boys, and later a hostel. Industrial buildings included a flour mill, Aboriginal cottages, and a blacksmith's shop. Education of the aboriginal children was Rosendo's priority.
By 1885, the pastoral and farming leases held would total approximately 1,000,000 acres. Much of that would be later resumed by the Government to accommodate new European settlers.
Rosendo made several trips to Europe to obtain money for the purchase of land, vestments, books, ritual objects, and building materials, and in 1867 was made Lord Abbot of New Norcia for life. Rosendo devoted his life to working with the Aboriginals.
Rosendo wrote scathingly in Memoirs of the treatment of the Aboriginals by the European settlers. He quoted a Protestant missionary who wrote:
I fear, and I here agree with Mr Snell Chauney, that our settlements in the country have had a harmful influence on the state of the natives. Their contact with us has gradually caused them to lose the good qualities which they had before, and to acquire our vices, Nothing is more unpleasant for the newly arrived traveller than to see these poor natives reduced to an animal-like state. through the excessive use, of spirits, in which the whites, prompted by a sordid love of gain, encourage them, instead of turning them away.
Rosendo also applied his musical skills to write musical compositions for the Aboriginals. He wrote in Memoirs:
Native music includes a graceful and beautiful style that makes one think of the Phoenician type, and a grave and serious one that makes one think of the Doric, A war-song, which we would not take to be such, rouses them with its energy, works them up into a frenzy and then hurls them out of themselves into the fight. On the other hand, their sad songs move them so deeply that their faces-particularly those of the women -look very tearful indeed. When the musical sounds urge them on to the hunt or the dance, one sees them going round in circles, happy and gay and full of life. Quite often I have made use of their dancing-songs to spur them on when they were doing farm work …
Wind- and string-instruments are completely unknown to the natives of New Norcia, as are the varieties of the drum. They accompany their joyful songs with two of their weapons, striking one against the other. For this purpose they generally use the miro and the kyli, of which I shall speak elsewhere. They take the kyli by the middle, and by striking the ends against the miro they manage to get a rapid succession of knocks, by which they form a not disagreeable accompaniment to their songs and control the rhythm of the dances.
Towards the latter part of the century, epidemics wiped out much of the aboriginal population living in their cottages on the Mission, and many Aboriginals left. Many Aboriginal children were sent to the two colleges from within the State, but which were referred to misleadingly as “orphanages.” Some were young Aboriginals who would otherwise be sent to the prison at Rottnest Island, 14 miles offshore from Fremantle. The limestone block prison and other structures were constructed using aboriginal labor. The Aboriginals were treated cruelly, and some were arbitrarily executed by the prison authorities.
The island is now a well-known tourist resort.
After many children had tried to leave, or their parents had tried to reclaim them, Rosendo was instrumental in having Governor Weld pass the Industrial Schools Act 1874, which in effect gave institutions such as New Norcia complete dominion over Aboriginal children in their custody, until they reached the age of 21, and removed all parental rights. That was a complete about-face from Rosendo's original mission, which was first to integrate with the Aboriginals, and, when that failed, to assimilate them into the Mission community.
While still caring for the Aboriginals, most of whom had left the area, the Mission’s main emphasis shifted to attending to the needs of arriving white settlers. After a tenure of fifty-four years, Rosendo died in Rome while on a visit in 1900, aged 86. News of his death was received with sorrow and wailing by the Aboriginals, all of whom in the colony were treated as second-class human beings, being subject to repressive laws and cruelty well into the twentieth century.
In Western Australia, the Aborigines Act 1905contained, among others, the following repressive sections:
39. The Governor may, by proclamation, whenever in the interest of the aborigines he thinks fit, declare any municipal district or town or any other place to be an area in which it shall be unlawful for aborigines or half-castes, not in lawful employment, to be or remain; and every such aboriginal or half-caste who, after warning, enters or is found within such area without the permission, in writing, of a protector or police officer, shall be guilty of an offence against this Act.
40. Any female aboriginal who, between sunset and sunrise, is found within two miles of any creek or inlet used by the boats of pearlers or other sea boats shall be guilty of an offence against this Act.
43. Every person other than an aboriginal who habitually live with aborigines, and every male person other than an aboriginal who cohabits with any female aboriginal, not being his wife, shall be guilty of an offence against this Act.
45. Any person who supplies, or causes or permits to be supplied, to an aboriginal or half-caste any fermented or spirituous liquor or opium shall be guilty of an offence against this Act, and shall be liable, on conviction, to a penalty of twenty pounds.
The Act was not repealed until July 1, 1964.
During his 54 years of involvement with the Mission, Rosendo developed a rapport with the Aboriginal population and labored with them in clearing, plowing, sowing, and planting. The land produced corn, wine, honey, wheat, barley, oats, hay, and vegetables. Livestock comprised sheep, horses, pigs, and cattle. Other industries included the making of wheels and soap. Homes for Aboriginal families were built.
At the time of Rosendo's death, New Norcia included an area of 13,000 acres leased to the Benedictines to encourage the Aboriginals to become farmers. The Benedictines had also leased or acquired other land in the area. The leased land was sold to the Benedictines in 1949 without any obligation to the Aboriginals being entered on the title deed.
Up until Rosendo's death, the two Aboriginal "orphanages" of St Mary's for boys (commenced 1847) and St Joseph's for girls (commenced 1861) were run by Benedictine monks and Aboriginal matrons, as Rosendo steadfastly refused to have any Benedictine nuns in the community. However, in 1901 following his death, an invitation was issued by the new Lord Abbot, Fulgentius Torres (Torres), to some Spanish Teresian nuns, who arrived in 1904 from Spain to take over from the monks and the Aboriginal matrons.
The Aboriginal girls in St Joseph's, among other things, were required to do all of the laundry for the New Norcia community and perform other menial tasks. Additionally, they were provided with schooling. Some girls even became nuns. The nuns stayed until 1974 and are remembered variously as loving, kind, tough, hard, cruel, and unforgiving.
Torres, who Rosendo chose to be his successor, was well-educated. Before becoming a priest in Spain, he had been awarded the degrees of Bachelor of Arts and Bachelor of Science by the University of Barcelona. He set out to upgrade the existing buildings, and in 1908 St Gertrude's Ladies College, which he designed, was completed.
The Aboriginal girls were excited, believing that would be their new home. That was not to be. The college was a boarding school for non-Aboriginal girls run by the Josephite nuns who lived in the building. The Aboriginal girls continued to do the community's laundry, including that of the non-Aboriginal students residing in St Gertrude's College.
St Ildephonsus College boarding school for non-Aboriginal boys, also designed by Torres, opened in 1913 and was run by the Marist Brothers, who lived in the building until 1964, and then by the Benedictine monks who re-named the building St Benedict's.
At least from the early 1950s, once every week, the students at St Gertrude's and St Ildephonsus would place all their laundry in separate bags, each bearing the student's designated number. The bags would be delivered to the Aboriginal girls residing in St Joseph's so-called orphanage, who would do all of the laundry, following which the laundry of each student would be returned to that person, washed, and neatly folded. That caused great resentment among the Aboriginals and was to continue as a service to the entire non-Aboriginal community until St Joseph's closed in 1974.
Torres, who died in 1914, was succeeded by a number of successive Lord Abbots. Both St Gertrude's and St Ildephonsus Colleges amalgamated in 1972 to be known as Salvado College and then as New Norcia Catholic College. The amalgamated college closed in 1991, signaling the end of any formal education at New Norcia. Of the so-called “orphanages”, St Joseph's for girls, which closed in 1974, now houses a museum and art gallery. St Mary's for boys closed in 1975. New Norcia is still an active monastic town and tourist attraction.
The Royal Commission into Institutional Responses to Child Sexual Abuse published a document in 2017 titled: Analysis of Claims of Child Sexual Abuse made with Respect to Catholic Church Institutions in Australia, in which it stated:
For Catholic Church authorities with priest members, when taking into account the duration of ministry, the Benedictine Community of New Norcia was the Catholic Church authority with the highest overall proportion of priest members who were alleged perpetrators (21.5 percent).
The above quotation referred to St Mary's boys' so-called “orphanage” from the 1950s until its closure in 1975. The young Aboriginals were prisoners with no one to whom they could complain. It was gross hypocrisy on the one hand for the priests and monks to teach young Aboriginals that any sexual activity outside of marriage was a sin meriting burning in Hell forever, and on the other hand, to sexually abuse those children.
When his turn came to be judged following his death, Rosendo was judged upon the dedication of his adult life to spreading the Scripture and leading a life of self-sacrifice, charity, and compassion. It was not his doing that the Aboriginal children he had sought to convert and educate became the servants of the white children. They were not orphans, but children separated from their parents as part of a failed racial social experiment. Some benefited, but many did not.
Rosendo was saved and was whisked through the exit of light to be reunited forever with many of his Aboriginal friends from the Mission. Rosendo's efforts would all prove in vain in the centuries to come, in which the Aboriginals were neither assimilated nor converted. The Holy See would set in motion the closure of monasteries, convents, and churches resulting from the Second Vatican Council of the 1960s and would condemn preaching the Gospel to non-Catholics as "proselytizing" in the early 2,000s.
The unfortunate truth is that full-blood Aboriginals whose ancestors have been badly treated by the white community over the years, have neither the desire nor the ability to be assimilated into our society, given their cultural heritage. They are being used as camouflage for a takeover by the one or two DNA percenters and their Communist controllers. The promotion of the Yes vote by the ABC, SBS, and the AEC itself has been, and continues to be, disgusting.
Vote NO!
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