In , Australia bore witness to an official apology of Prime Minister Kevin Rudd made on behalf of the parliament and the nation:. We apologise for the laws and policies of successive Parliaments and governments that have inflicted profound grief, suffering and loss on these our fellow Australians.
We apologise especially for the removal of Aboriginal and Torres Strait Islander children from their families, their communities and their country. For the pain, suffering and hurt of these Stolen Generations, their descendants and for their families left behind, we say sorry. To the mothers and the fathers, the brothers and the sisters, for the breaking up of families and communities, we say sorry.
And for the indignity and degradation thus inflicted on a proud people and a proud culture, we say sorry. We the Parliament of Australia respectfully request that this apology be received in the spirit in which it is offered as part of the healing of the nation. For the future we take heart; resolving that this new page in the history of our great continent can now be written. We today take this first step by acknowledging the past and laying claim to a future that embraces all Australians.
Many Aboriginal people present in the Great Hall of parliament, myself included, wept and cried openly in hearing these words. There had been too much pain and the true story of our history had been suppressed for too long. The apology was so powerful that many Aboriginal people believed that healing and reconciliation was truly now possible, even within our reach. Sadly, nearly a decade later, it seems that the apology has not been able to bring real change into the lives of Aboriginal children and families.
While the Native Welfare department no longer exists, having been superseded by the Child Welfare Protection Department, the Chief Executive Officer of this body today is now the legal guardian through the state of thousands of Aboriginal children who have been removed from their families. Increasingly, the Aboriginal children removed are placed with non-Aboriginal families far outside their traditional home and country 2. Legislation for child removal is state-based, there is no federal authority as such.
In every state and territory, the rate of Indigenous children on orders was higher than the rate for non-Indigenous children. The highest recorded rate of overrepresentation was AIHW 43 While the rates of non-Aboriginal children being taken into care has declined, the removal of Aboriginal children has increased, and in there were in Western Australia 2, Aboriginal children in care as compared to 2, non-Aboriginal children in care. Child removal is no less distressing today than it was in the past.
Two years ago, here in Western Australia, I witnessed inadvertently the immediate aftermath of Aboriginal child removal and the pain of a young child in great distress. No Aboriginal people were even present to comfort him as he tried to make his way free and back to his family.
Rabbit Proof Fence essays
It was cruel and unfathomable that our children could still be treated in this way. Very often Aboriginal children in out-of-home care are moved from home to home, with multiple foster care placements a common experience. This in turn is known to increase the likelihood of poor outcomes in life and in relation to education, employment, social, behavioral and emotional problems. Many children have reported abuse, including sexual abuse, and not feeling safe in their care home.
Robertson np They may not know their Aboriginal family, or have any understanding of why they were removed. The underlying reasons for child removal today relate back to the original dispossession of Aboriginal people in colonial history. This includes the continued impacts of the history of the Stolen Generations, which resulted in intergenerational trauma, high levels of mental illness and distress, poverty and racial discrimination.
They had become dispossessed; these teachers and keepers of the traditional Law were prevented from practicing it … Their pain and suffering remained hidden and repressed, silent and deep. There are many interlocking factors causing the removal today of too many Aboriginal children. Family violence is a main cause of contemporary Aboriginal child removal. The violence of colonisation, directed at Aboriginal people and including sexual violence against Aboriginal women and girls, even those as young as Molly, Gracie and Daisy, has turned inwards amongst Aboriginal communities as women and girls suffer exceedingly high rates of interpersonal violence.
In addition, Aboriginal child rearing practices have not been recognised by non-Aboriginal people and authorities and have been misinterpreted as neglectful of children. As Follow the Rabbit-Proof Fence also shows us, Aboriginal children and families have always been under surveillance. The continued surveillance of Aboriginal children and families today plays a role in high levels of contemporary child removal.
In considering child removal, we must look at the outcomes for children removed. Astoundingly there is little evidence that removal is improving the lives of the children removed. To the contrary, children in out-of-home care generally have poor outcomes. They are more likely to experience poorer health, depression, violence and suicide over their lives, be imprisoned, abuse drugs and alcohol, less likely to have healthy relationships and less likely to have access to education and economic opportunities.
Rudd was echoing the concern held by many Aboriginal people that while the past discriminatory practices of child removal have been denounced, our shameful history is ongoing and current child removal practices are reflective of and embedded in our past. Child removal is so prevalent now that no Aboriginal family is immune to it.
Rabbit-Proof Fence: Shades of Difference Essay
Child Protection Australia They estimate that if nothing is done to intervene, the current level of Aboriginal children in care will triple by The Special Rapporteur found that the practices of child removal today are not separated and distinct from the past, but rather that:.
The Special Rapporteur said that there should be greater engagement with the Aboriginal and Torres Strait Islander family and community in decision-making and increased support for community-led early intervention programs investing in families to prevent child removal. As the film continues, the three young female protagonists Molly, Daisy, and Gracie are seen interacting with their family speaking in their native language, Marduwangka Quin However, the government has authorized for the removal of the girls and are to be placed in Moore River Native Settlement.
In the scene where the girls are taken away by their mother and grandmother had a very emotional impact, especially on myself. However, what made it emotional for myself is seeing the mother trying to run after the girls when they are driven away from their home, mourning the loss of their children as they lay on the ground crying, while the grandmother shows emotion of remorse and blame as she is seen hitting herself on the head with a rock.
The impact of witnessing the government forcibly removing Indigenous children being taken away taken away from their family, it creates a new perspective for an audience to view Indigenous culture as it brought attention to viewers of the realities of the treatment Indigenous people struggled through during this time period. Addition to capturing the realities of the mistreatment Indigenous people experienced, the production of the film made an impression that allowed Indigenous identity to be shown.
The screen writing process became a collaboration between Olsen and Pilkington, as Olsen traveled to Jigalong with Pilkington who introduced her to Molly and Daisy in attempt to perfect the script in order to tell their story correctly Quin Unlike film production such as The Ridiculous Six , in which, insulted Indigenous actors from the misinterpretations of Apache culture Shilling In producing a film that presents a culture, whether if it is Indigenous culture or not, there must be a collaboration between the filmmakers and a representative of someone from that culture to gain an accurate presentation of the culture.
Misrepresentations of cultures can lead into stereotyping the culture as that is what is being portrayed to audiences who have no prior knowledge of the culture being portrayed to them. With the film facing the realities of the mistreatment Indigenous people experienced to collaborating with the Indigenous community to present this film, Rabbit-Proof Fence , I believe was a well represented film that brought up an issue within history that many people did not know of.
In comparison to Canadian Indigenous people, the Aborigine Act resembled a law in Canada that allowed the Canadian government to establish the Indian Residential School System to force Indigenous families to send their children to these schools in order to civilize the children into Canadian society Elias et al.
Although Rabbit-Proof Fence depicted a successful escape made by Molly and her sister from Moore River Settlement, the realities of removing Indigenous children from their families had a traumatic experience. Knowledge of the residential schools in Canada are not taught or exposed as it is apart of history that the Canadian government is trying to diminish.
Everyone will face a journey at some point of their life weather your young or old. Journeys can be physical, inner or imaginative and can lead to moral growth and self-discovery. In the rabbit, proof fence the director Phillip Noyce applies techniques such as camera angles, motif and symbols to tell the story of the injustice policy enforced by the government towards aboriginal people during the The journey of Molly, her sister Daisy and Cousin Gracie was both physically and emotionally painful as the girls escape from captivity in Moore River to travel miles back home to Jigalong through the harsh Western Australian outback.
The rabbit proof demonstrates that sometimes we could face journeys without a choice. Frost applies languages techniques such as metaphor and symbolism to portray the complicated choice individuals face within journeys. Journeys can be a process that leads to a greater understanding about your strength and weakness through challenges and obstacles encountered.
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In this, Molly and the girls had to take a journey home after been forcefully snatched from their family. As Molly being the oldest, took responsibility and began to understand her strength and weakness; she overcomes her fear and was determined to get back to where she belonged.
On her journey, she took every opportunity that could help her get to her destination. The distance, harsh environment and lack of resources formed a physical and emotional weariness but that did not stop Molly it made her stronger.
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Noyce focuses on verity of camera techniques; he captures the painful journey using strong images. The shots emphasise the distress of the abduction to the mother and the girls filming through the glass as the girls distant their family indicating the separation without a choice.
go to site Noyce also applies the camera technique of a long —range shot of the Rabbit proof fence vanishing into the distance. This represented the long distance still ahead of the journey, also gives the audience the view of how terrible heat haze in the Western Australia desert is.
Just the geographic distance exhausted the girls both physically and mentally. The tracking shot of Molly carrying her sister daisy allows the audience to see the strong and determined side of her. You can see the pain in her eyes but somehow that pain made her even stronger to complete her journey. Phillip Noyce applies these camera techniques so that the audience can empathises with the three girls and illustrates how others can force journeys upon you and we are powerless to stop it Phillip Noyce displays the use of symbolism and motif throughout the film to… Show More. Related Documents: Rabbit-proof Fence Essay.
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