by Andrew Murray (guest author) on 14 November, 2011
“Institutional abuse does not stop when we age out of the system”. Former Senator Andrew Murray shares the essay that he co-authored with Dr Marilyn Rock The Enduring Legacy of Growing up in Care in 20th Century Australia. Continue reading “The Enduring Legacy”
by V. (guest author) on 9 November, 2011
How is a Forgotten Australian supposed to obtain redress when his former institution ‘destroyed’ its records? A daughter of a Forgotten Australian shares letters from the Government of Western Australia and the Salvation Army. Continue reading ““There were no records””
Carole May Smith shares a poem written by her deceased brother Christopher Peter Carroll. Chris grew up in homes in three states. He died just before Carole was to meet him after a 15 year separation.
Chris grew up in Largs Bay Cottage Home, SA; St Michael’s Home, Baulkham Hills, NSW; Bridgewater Care and Assessment Centre, WA; and, Hollywood Children’s Village, Hollywood WA.
Carole writes:
My brother wrote this poem in 2001 not long after the Salvation Army found him for me after some 15 yrs at least apart.
He wrote these words while in rehab in a bout of depression trying to deal with the horrors and terrors inflicted on him, me and our other brother and sister in our childhoods.
Bro passed away in Feb 2004 of a massive heart attack before we had the chance to meet again in person.
These are his story through his own words …
The Crucifed
What are they that we bear them in mind?
Welcome us no!
They pay us no mind.
Here is a question to ponder aloof _
Is Man kind?
Harken to me quickly truth,
for it has nought to do with mankind.
Tales of woe and rusty knights,
To fearful dreams and sleepless nights.
Of things etheral and in silhouette,
Only ethetics,
vain,
slimy
silly and wet.
What will befall me this awful morn?
When will they gather?
and who for me will mourn?
Surely keep my mind and heart
rock steady and able,
So to keep me from murder intent,
of the likes of Cain and Abel.
For fiery arrows at me they have threw,
Forgiven me not,
they pierce me through.
Truly this morning is both dire and grave,
They have conspired together,
and have already dug my grave.
What have I done for this to earn?
If they only knew –
Behold!
When will it end?
For they now have bound me
in this dark dank hold.
This time I was broken,
busted
and kneed,
They never once showed pity,
or tended to my earnest need.
Kicking and bashing me
they thought it light,
Keeping me imprisoned,
they are blinded
and cannot see the Light.
The assaults and insults,
my body torn,
it bears the score,
They slashed and hacked,
laughing and mocking
as they added their score.
Hear the screech of the baleful crow,
How they mocked me,
and stupendously did crow.
It was terrible indeed to pay this fare,
Ignoble and ignorant
they despised
what was honest and fair.
Dear sweet mankind,
who cut and vexed me to the vein,
Dead ears to listen,
all given freely and truly not in vain.
Splintered and shattered
they pummel me to an un-Godly site,
Satanic untold horrors are my plight,
as I now fight what defies sane sight.
Please forgive them Father
and be not cross,
Pagan rituals they rather,
as they hammer me to a cross.
Father keep me true
and in fair stead,
For they dishonour me,
and defy logic instead.
Likened as a dog,
they hung me from a tree
at a place called the skull,
Loathesome men,
their crime is clear,
while cavorting
and drinking wine did scull.
So now here I am,
I beseech Thee
with my voice
and arms out-stretch,
So be it,
I can do no more,
for I have done my stretch.
I go now to a glory
where everything is majestic
and bright,
I truly forgive them,
for they are slow witted,
dull
and not quite bright.
Dreadful men what have you done?
I will surely mark your crowns.
desire me,
and wake up to be ready
in time to receive
the promised golden crowns.
Come be with ME
and I will let you ascent,
Can you understand ME
or the energy I’ve spent,
all I ask is an oath of accent.
All things must be
and will be
to MY true accord,
Any who defy ME,
I will accordingly sever the cord.
I AM who I AM,
and there is nothing
that I do not know,
If you ask ME properly
and truthfully
I would never say no.
I was and AM
even before time began to flow,
I will let you drink from the waters
that will never cease to flow.
by Christopher 2001
Should every day be an R U OK? Day? R U OK? is a non-profit Australian organisation which aims to provide a national focus and leadership on suicide prevention.
R U OK? Day is Thursday 15 September 2011. You can read more at the R U OK? website
by Oliver Cosgrove (guest author) on 8 August, 2011
The names of Child Migrants from Britain and Malta are included on commemorative panels erected in Fremantle by the Western Australian Museum.
More than one third of Western Australia’s population was born overseas. The Welcome Walls project pays tribute to those migrants who arrived by sea, landing at Fremantle or Albany, and to the many benefits they gave to their new home, enriching the lives of all Western Australians.
In Fremantle, over 400 panels commemorating the names of migrants who arrived through this area have been erected at the Western Australian Museum at Victoria Quay. These panels include information about Australia’s Child Migrants from Britain and Malta.
You can read details for each of the Child Migrants on the Western Australian Welcome Walls website.
by Ann McVeigh (guest author) on 2 August, 2011
‘My identity was stolen from me’. Child Migrant Ann McVeigh shares her personal history and photographs of St Joseph’s Orphanage, Subiaco (now Wembley), WA.
As a child migrant my identity was stolen from me the moment I left my home land, without my mother’s consent. The name that I was born with was changed when I was put into Nazareth House in Belfast. I came to Australia on the [SS] Asturias when I was 5 years old in 1950.
On arrival in Western Australia I was sent to St Vincent’s Foundling Home in Wembley till I turned ‘a big girl’ 6 years of age. When one turns 6 one is sent to St. Joseph’s Orphanage which was next to St Vincent’s. Once placed there I still had my name changed and the date of my birth was changed also. Right away we were given numbers to answer to, put onto our clothes and lockers, my number being number one. Straight away you were expected to work always rising at 6 am every day for prayers and Mass. Duties being – sweeping yards, cleaning toilets, washing and polishing floors in the dormitories, classrooms and long corridors on hands and knees. Children were put in charge of children to be cared for in nurseries, kindergarten and foundling home. Laundry had to be done for private boarding schools and hospitals as well. Huge big washing machines, dryers and mangles which were like oversized irons for sheets and the like. The work was relentless and very tiring.
A lot of the child migrants were, I feel, abused both physically and mentally simply because we didn’t get visitors and had no-one to report the abuses to. Girls were constantly being told that ‘from the gutters of Belfast you came and to the gutters of Belfast you’d return’. Schooling was always under duress, beltings if exam results weren’t good enough or if you couldn’t understand what was being taught. To my mind it was likened to a modern day Oliver Twist, with all the cruelty that went on.
When I was in grade 2 I was informed that I was a very lucky girl because I received a letter from my mother. I was called up to the front of the class whilst the letter was read out to me. I never ever forgot that letter and always wondered when I would get a visit from my mother who said she’d try and come to get me to take me back to Ireland. Every time the door bell would go you’d stop and wait with hope, expecting your name to be called. In the end it would be a joke – yeah she’s walking across water to get me – not ever realising my letters that you wrote were never passed on. My education ended in second year high when I was 15 ½ years. I was sent 300 miles up north to look after 5 children and help around the house. One day I was with 200 kids, the next day 5 children and 2 adults. The quietness was frightening as I missed my school pals terribly. That job lasted six months and the second job for only one month, another country job doing housework for a very nasty and cold family. I was never ever greeted the time of day – just given orders on what had to be done for the day. No payment ever received. The third country job was as a shop assistant which I really enjoyed, but after 11 months I was very upset when told I would have to go back to St. Joseph’s. When her son came to pick me up I locked myself in the bathroom until I was given an assurance that I wasn’t going back. I was sent to a juvenile detention centre which scared me somewhat when I woke up the first morning as there were bars on all the windows and I thought that I had been sent to jail.
Because I rebelled I was given a welfare officer to help me out with jobs and accommodation. It was she who got my mother’s address and encouraged me to put pen to paper. Because I was eighteen I had to correspond by mail till I was allowed to go overseas and visit the family when I turned 21. When I first started to write, my mother told my siblings (2 brothers and 4 sisters) that I was their cousin from Australia. As they were still very young and still at school, not much explanation was needed. In 1967 I met my family for the first time. Being shy, I was very nervous, wondering if I was going to be accepted, but I needn’t have worried as everything turned out well.
When my mother passed away, I took my one year old son with me to the funeral. Sadly, she was buried on my birthday. When my son was eleven, I took him over again so he could meet all his cousins. It was wonderful to see them all together, it was like he belonged and was wonderful to see.
In 1988 I bumped into a school pal and she was telling me that when she received her personal papers from the welfare department, she had a breakdown. You see, because of her Afghan heritage she was dark skinned and in her papers said, although she was a very pretty little girl, she was unsuitable for adoption. We got talking and wondered how the other girls had faired when they got files. She told the doctors that …. the treatment the girls got at the home would come out – so he went to the Wish Foundation and formed an organisation called ICAS (Institutional Child Abuse Society). We went to print and on air and received a lot of support, especially after the radio interview. We got a lot of calls from the boys who were in Clontarf, Bindoon, Tardun and Castledare, telling us about the abuse that took place. We only heard from one or two other girls that they weren’t interested and just wanted to forget. After all this happened the boys formed their own organisations and the world got to hear of the terrible treatment the migrants and Aussie kids received in the institutions of the day.
I was on the committee that erected the child migrant statue in Fremantle, outside the Maritime Museum. My partner is a child migrant also and both our names are on the Welcome Wall, very close to the migrant statue. While on the committee, submissions were invited for the Child Migrant Memorial Statue, although my poem wasn’t accepted, these are my thoughts on the very sad history of child migration.
They did not know what lay in store
holidays abroad to far distant shores.
Yet in their memories as often recalled,
brothers – sisters
and friends what’s more.
Where are the families
that they once had
Back in their homelands,
How very very sad
Thousands of children crossing the line
Holidays and memories lasting a lifetime
Ann McVeigh 29 January 2011
by Darren Sugars (guest author) on 19 July, 2011
Darren Sugars sings ‘Sleep Well Tonight’, an original track which he says is ‘inspired by the personal narratives of two brave Forgotten Australians who are dear to him’.
Thanks to CLAN for providing the National Museum with a recording of the song.
by Leigh Westin (guest author) on 14 July, 2011
Leigh Westin, who grew up in Scarba House and Parramatta Girls Home, is creating a memorial entitled No More Silent Tears for Forgotten Australians. The memorial is comprised of a large panel of handkerchiefs sewn together, each decorated by those who spent time in a Children’s Home or institution.
If you experienced institutional or out-of-home ‘care’ and would like to contribute to this memorial, then on a lady’s-sized handkerchief embroider and/or write in ink, your name, the name of the institutions(s) and the year(s) that you lived there. Please feel free to decorate it however you wish, so that it will be suitable for people of all ages to view. The important thing is that you only use a lady’s handkerchief so that Leigh can easily sew them together. You may, of course, make a handkerchief in order to remember a Forgotten Australian or former Child Migrant who has passed away.
You can then post it to:
Adele Chynoweth
National Museum of Australia
GPO Box 1901
Canberra ACT 2601
Adele will then pass the handkerchiefs onto Leigh. Please make sure that your contribution reaches Adele by close of business Friday 12 August, 2011.
Below are some of the handkerchiefs that have already been made.
by Patrick O’Flaherty (guest author) on 1 July, 2011
Patrick O’Flaherty arrived in Australia in 1947 thinking he was a war orphan and not knowing that his mother was alive in England. Read Patrick’s contribution to ‘Where’s the fair go? The decline of equity in Australia’, for more on his life in Australia, his shaky reunion with his mother and reconnecting with his family in Wales and Ireland.
Patrick was eight when he arrived on the SS Asturias.
Download Patrick’s ‘The orphan who unorphaned himself’ (PDF 262kb) from Where’s the Fair Go? The Decline of Equity in Australia, edited by Ian Rae and published by Delegate Productions Books in 2003.
by Adele Chynoweth on 8 June, 2011
An X-ray scan of a leather strap made by Bill Brennan, who grew up in Clontarf Boys’ Town, WA, shows internal metal reinforcements inserted to give the strap more strength.
Bill made this strap when aged in his 50s as a copy of the the same straps he was required to make, at the age of 12, for the Christian Brothers. The X-ray image shows the metal reinforcements included to give the strap more strength when used to hit children.
by Adele Chynoweth on 3 June, 2011
The state of redress in Western Australia for Forgotten Australians and former Child Migrants was covered by SBS on 1 June 2011.
The story was previously on the SBS website but has been archived.
by Oliver Cosgrove (guest author) on 17 May, 2011
Oliver Cosgrove writes in response to personal histories about child slave labour in children’s homes. He refers to a photograph on this website (below) of children building the swimming pool at Clontarf Boys’ Town. Oliver notes that such work contravened the International Labour Organisation Convention.
In relation to slave child labour in children’s homes, Oliver Cosgrove writes:
It is salient to note the International Labour Organisation Convention C5 of 1919. In essence it requires that children under the age of 14 not be used on industrial undertakings.
ILO Convention 33 refers to the minimum age of working children in non-industrial employment, and notes that children under the age of 14 who are still required to be at school shall not be employed unless otherwise provided for in the convention. The main such provision was that of Article 3 which allowed the use of children over the age of 12 for work outside of fixed school hours provided that the work was light.
This means that the time available for children to do so-called ‘light work’ in the institutions was one hour and 35 minutes on a school day and two hours on a non-school day.
In respect of the photograph of the children doing excavation of the swimming pool it is patent that:
- some children are under the age of 12
- they are bare-footed
- they are doing excavation work, and the fact that some groups of boys are carrying bags of sand indicates that the workload is heavy.
An article in the West Australian newspaper, 19 March, 1958, indicates that the swimming pool was built within three months. Work ‘… began soon after Christmas Day, and the first swimmers plunged into the water on Monday [17 May 1958]. The capacity of the pool was said by Brother Doyle to have been 150,000 gallons.’ An internet website converted 150,000 UK gallons to 681.913 m3.
The average maximum temperature in Perth for January is 30.6°C; for February 31.3°C and for March 29.2°C.
The State Records Office holds the Clontarf Swimming Pool file and contains a letter dated September 3, 1957 from Brother Maloney of Clontarf who stated that:
‘under the supervision of our Manager, Rev Brother Doyle, we hope to build with the aid of twenty senior boys a swimming pool… We would greatly appreciate the guidance of your Dept. and any little help you would permit.’
The Director of Works wrote back and in paragraph 7 he stated:
‘I was informed that some £3000 to £4000 is available for this project and also that all the materials for the concrete, except the cement, will be a free gift. This amount of money should be ample to construct the pool as all the labour will be free.’
Below is the relevant excerpt from the International Labour Convention 33:
C5 Minimum Age (Industry) Convention, 1919
Article 1
1. For the purpose of this Convention, the term industrial undertaking includes particularly–
(a) mines, quarries and other works for the extraction of minerals from the earth;
(b) industries in which articles are manufactured, altered, cleaned, repaired, ornamented, finished, adapted for sale, broken up or demolished, or in which materials are transformed; including shipbuilding, and the generation, transformation, and transmission of electricity and motive power of any kind;
(c) construction, reconstruction, maintenance, repair, alteration, or demolition of any building, railway, tramway, harbour, dock, pier, canal, inland waterway, road, tunnel, bridge, viaduct, sewer, drain, well, telegraphic or telephonic installation, electrical undertaking, gas work, water work, or other work of construction, as well as the preparation for or laying the foundations of any such work or structure;
(d) transport of passengers or goods by road or rail or inland waterway, including the handling of goods at docks, quays, wharves, and warehouses, but excluding transport by hand.
2. The competent authority in each country shall define the line of division which separates industry from commerce and agriculture.
Article 2
Children under the age of fourteen years shall not be employed or work in any public or private industrial undertaking, or in any branch thereof, other than an undertaking in which only members of the same family are employed.
Article 3
The provisions of Article 2 shall not apply to work done by children in technical schools, provided that such work is approved and supervised by public authority.
by Oliver Cosgrove (guest author) on 10 May, 2011
A history of Fairbridge Farm, Pinjarra, WA, is presented on Fairbridge Kids, the website of the The Old Fairbridgians’ Association of Western Australia.
[2020 note] See the Fairbridge Farm website
by Bob McGuire (guest author) on 9 May, 2011
Bob McGuire shares his recent photographs of Parkerville Children’s Home, WA.
Bob says,
Some cottages are gone, sadly, as a lot of us go back for a look at the place. The dining room is one of the main photos as everyone remembers the beltings we would get in that place with the cane, just prior to having to sit down for a meal….sobbing uncontrollaby from the pain…….it has been renamed Worthington Hall, but that doesn’t hide the shame.
If the Anglican Church done the right thing, then they would build a nursing home and aged housing, with first preference to those that were there, and show that they now care.
by Oliver Cosgrove (guest author) on 27 April, 2011
In a recent post on this website, Godfrey Gilmour, writes about his experience as a former Child Migrant. He remembers Father Cyril Stinson visiting his school in Malta in order to recruit boys to migrate to Australia. Oliver Cosgrove kindly contacted the National Museum with information about Father Stinson.
Father Cyril Stinson was the Director of the Catholic Episcopal Migration and Welfare Association Inc of Western Australia, an association that comprised the Archbishop of Perth, the Bishop of Geraldton, the Abbot of New Norcia, and the Vicar Apostolic of the Kimberleys. He was also, in 1952, the Australian representative in UK of the Federal Catholic Immigration Committee. Both of these organs worked to bring Catholics to Australia (including children).
A summary of one of Father Stinson’s radio braodcasts was published in the Times of Malta, 15 October, 1952.
by Godfrey Gilmour (guest author) on 13 April, 2011
“I may not have been an orphan in the real sense of the word, and my experience at Clontarf as a state ward, however, was full of orphaning experiences”. Godfrey Gilmour, a retired Anglican priest, noticed himself as a child in a photograph, published on this website, taken by Mick O’Donoghue at Clontarf Boys Town in the 1950s. Here, he shares his experiences as a child migrant from a loving family in Malta to the harsh conditions at Clontarf:
I was born in Malta in 1944 in wartime. My mother was Mary Tonna and my father Geoffrey was an English soldier recently transferred to Malta from the North Africa campaign. My parents met sometime in late 1942 or early 1944. It was a wartime love affair and did not come to light til my mother became pregnant and her parents became involved. It was then discovered that Geoffrey was married and that despite my grandfather’s attempt to sort something out, it came to no avail. The army then intervened and sent Geoffrey away to the Italian campaign. My mother never heard from him again and her registered letters to him containing photographs of me went unanswered.
After the war, I lived with my mother and grandparents. It was a comfortable and culturally enriching life. I was close to my grandparents and extended family and I still have very happy memories of that period of time.
At the age of seven I was placed in St Patrick’s School in Sliema which was a boarding school where I experienced abuse for the first time, my family was unaware of this, and I felt unable to tell them about the events at St Patrick’s for I was fearful of the repercussions that might ensue. I was eager to leave the place and always longed to see my father. Some time in 1952 Father Cyril Stinson came to the school in Malta from Western Australia to recruit boys to migrate to Australia. I always remember that he had a florid face and smelt of whiskey. Along with other boys I was told how wonderful Australia was, and the wonderful school we would be going to. My mother along with other parents was also told similar things and also thought this would be a good thing especially as she was also advised that she could also follow me to Australia. In my child’s mind, I thought that somehow, I would be closer to England and that I might see my father. I had no idea Australia was on the other side of the world.
In July 12th 1953 I migrated to Australia. When I arrived at Clontarf, I immediately felt that this was a dark place. And it proved to be so almost from day one. It felt as though I had landed like on the dark side of the moon. I didn’t fit in at Clontarf; I had come from a cultured family in Malta. My mother had a wonderful singing voice. I always had plenty of reading matter, at night, in Malta; she would sing me to sleep with operatic arias that she had learnt. But at Clontarf, I experienced a great deal of deprivation especially in the early years. I was to experience emotional, physical and sexual abuse almost the very first days. There was a predatory culture at work at Clontarf and at Castledare; young boys were preyed upon by particular staff and also older boys. My first nights in one of those large cold dormitories were miserable and I recall crying myself to sleep wondering when my mother was going to arrive and take me away.
From the first days I witnessed and then personally experienced the harsh discipline and the use of the infamous straps made of several layers of leather and reinforced with metal to make them weightier and more painful. The staff carried these up the sleeves of their cassocks and used them with terrible efficiency. In the absence of their straps staff resorted to sticks, canes and fists even on very young boys and those who were maimed through accidents. The attitude of some staff was sadistic.
There was also this process of depersonalisation at work at Clontarf and a loss of identity. I soon became a number. My Christian name was never used, only my number and surname. My personal belongings were soon taken away from me, my books were burnt, and my mail home was censored. We were forbidden to speak Maltese. Being bi-lingual I was at times told to translate letters from Malta to Maltese boys for the principal in case information about Clontarf was getting back to Malta. There was a lack of respect for the individual, the well-being of the institution mattered more.
The food was so awful after the Mediterranean diet I was used to; hunger was a constant reality, and boys resorted to raiding the pig bins for food. The enforced nudity, the lack of privacy [even the toilets lacked doors], the constant hard work that we had to engage in, often in dangerous conditions, made inroads into our health and well-being also affected of academic performance. Many boys failed academically and were put to work at an early age and were functionally illiterate on leaving Clontarf.
My mother came out to Australia in October 1954. Catholic welfare found her work at a Catholic presbytery in Fremantle. In early 1955 my mother found employment at Castledare, the junior orphanage that fed into Clontarf. She became uncomfortable with the violence that she saw. On raising this with one of the brothers, he said, “I didn’t want to be here. My parents forced me to become a Christian Brother”.
My mother was asked to leave Castledare and moved to Perth and worked there. In 1957 my mother married Jack Gilmour. He immediately wanted to adopt me legally and immediately ran into obfuscation both by the authorities and also the staff at Clontarf. People did not readily question authority in those days. Unbeknown to them, I was legally a state ward. My step father then took steps to change my name by deed poll. This was done much to the chagrin of Brother Doyle, the principal, who in an interview with my parents at which I was also present raised objections. My parents insisted that I should now be known as Godfrey Gilmour. Already out of favour with Brother Doyle this latest issue made life difficult, ever more difficult for me.My final year at Clontarf was spent in Br Doyle’s class. It was a devastating year for me. I was brutalised and humiliated by this man all year. I was at times hit over the head by this man and had my spectacles broken after being hit across the face. He took a dislike to my accent and constantly drew attention to what he described as my ‘plummy accent’ and humiliated me in front of my peers. I became an anxious boy, I developed a speech impediment, had sleep problems and even experienced bouts of enuresis, [bed wetting] something I had never experienced in my life. At the end of the school year I was simply told to leave and not come back. I virtually left in the clothes I was standing in. I was still a ward of the state and yet my parents received no support whatever for my transition to life outside the orphanage. After several years my mother received a letter from the Child Welfare Department in Perth, advising my mother that she could now adopt me.
Such was my experience in care in Western Australia, I may not have been an orphan in the real sense of the word, and my experience at Clontarf as a state ward however was full of orphaning experiences. Putting the past behind me I forged a career in education, family welfare and ministry.
PS: I was to meet my father in the UK, shortly before he died we were reconciled. I also met 9 siblings and large family. My mother did not live to see that day. She died in Malta.
by Raymond Brand (guest author) on 13 April, 2011
Former Child Migrant Raymond Brand writes about his experience as a child migrant from Britain, growing up in Castledare and Bindoon, WA. Ray describes the abuse he suffered and how education and medical care were low priorities at Bindoon.
by Oliver Cosgrove (guest author) on 12 April, 2011
How did abuse happen in institutions without anyone knowing at the time? In 1944, a Mrs Grundy in Perth knew. Her letters of complaint against child slave labour at the Convent of the Good Shepherd were published by the Catholic newspaper The Record, on Wednesday, 20 September 1944. In the reply, the editor published the response of Welfare. Oliver Cosgrove kindly made available to the National Museum this excerpt from The Record, headlined Child Welfare Department Refute Malicious Slander Against Home of the Good Shepherd:
Mrs Grundy, Perth:
The next letter is from Mrs Grundy, Perth. She writes: Dear Sir – Will you please answer the following question?
Q: Why are such corrupt and diabolical institutions as the (so called) Convent of the Good Shepherd, where the inmates are mainly slaves, and where the industrial laws of the country are flouted, exempt from Government inspection?
A: In view of the startling and damaging nature of your revelations, your letter was shown to an official of the Child Welfare Department, so that the matter could be investigated and the abuse corrected if necessary. The following reply was received:
“All industrial homes, including the Home of the Good Shepherd Convent must be approved by the Governor through his representative, before they are allowed to function and all are subject to inspection by Government officials at any time. So far as the Home of the Good Shepherd is concerned, a full inspection covering buildings, living and working conditions, food and books of admission and discharges is made every three months by officers of the Child Welfare Department, who also interview the children and make individual reports upon them to the Secretary of the Department.
“The Child Welfare Department regulations require the institution to provide industrial training, such as needlework, washing, ironing, housework, cooking, gardening, and where cows are kept, dairying. This is necessary for the rehabilitation of the children. The same regulations control the hours of work.”
The next question from Mrs Grundy is this:
Q: The prisoners in our common gaols get a little remuneration for their labour, but in your Good Shepherd reformatory all they receive is plenty of hard work, hard living and blows. No wonder the poor unfortunate girl delinquents prefer the State prison to the sheltering care of your Convents.
A: Once again I quote the letter of the Child Welfare Department official;
“The committal of children to the Home of the Good Shepherd is not made as a punitive measure, but as a constructive one, and every effort is made to train their minds as well as their hands.
“Regular remuneration is not given because the Home is run for the comfort and care, not only of those who work under supervision, but also for those who for various reasons cannot work, some having to be nursed.
“State prisons are a Government responsibility, the overhead cost of running them being met by the taxpayers.
“As for girls preferring State prisons to the Home of the Good Shepherd, this may be said by an incorrigible girl out of bravado, but is far from the truth.
“The conditions of living at the Home of the Good Shepherd are such that many children, both ex-wards of the State and private girls, return there of their own free will, rather than remain in homes or in positions. Government regulations allow that corporal punishment may be administered for offences against morality, gross impertinence, or for persistent disobedience, but not for trivial breaches of discipline or dullness in learning. However, corporal punishment is not resorted to in the Home of the Good Shepherd.”
by Oliver Cosgrove (guest author) on 23 March, 2011
Below is a copy of the report on the visit, in July 1948, to Castledare Junior Orphanage, WA, by the Secretary of the Child Welfare Department, State Migration Officer and two inspectors also from the Child Welfare Department.
Oliver Cosgrove kindly made this report available to the National Museum. He notes:
Castledare was the junior orphanage in the so-called ‘quadrangular scheme’ of the Christian Brothers.
It is singularly worth noting that this report was issued in July 1948, less than 10 months after the first post-war child migrants arrived on the SS Asturias.
I cannot but wonder at the perspicacity of the writer’s last sentence.Consider the following observations in the report:
dingy sleeping cubicles
floors stained under beds by urine
salty crusts of dried urine under beds
wire mattresses rusted by urine
torn mattressessagging beds and mattresses
cramped dormitories
miserably thin mattresses (ex US forces) and totally inadequate
pyjamas grubby, dirty, and damp with urinegood sized wardrobe lockers – an asset to the institution – but not used
hot-water system not working in shower
overcrowded schoolrooms,
insufficient ventilationrecreation hall only place that could provide warmth
Download a copy of the Castledare Report (PDF 152kb)
by Julie Forrest (guest author) on 10 March, 2011
Julie Forrest, the daughter of an orphanage survivor, is holding a function to honour her mother and her friends from the Home.
Any other WA former residents of Homes are invited to attend. Julie says:
Come and join in celebrating the good thing about being in these orphanages etc, which are the lifelong friendships that have been formed and that they survived and have each other to lean on. We are celebrating and not dwelling,
but we are acknowledging and validating what has happened.
by Oliver Cosgrove (guest author) on 7 March, 2011
Here Oliver Cosgrove shares the St Benedict’s Medal which was given to all the boys at Boys’ Town, Bindoon, WA as well as an article from 1955 written about the Medal. The article sadly makes light of child slave labour at Bindoon.
In the August 21, 1955 edition of the publication Pax (Latin for “peace”), an article reads:
…a Freemason had insisted that the possession of the Medal Cross of St Benedict had been the cause of much good luck at the Races! The Freemason was indeed sincere. But when today in fact was related to us from Bindoon we felt that this was more in keeping with what we would expect from the great Patriarch.
At Boys’ Town, Bindoon, all lads had been issued with St Benedict’s Medal by the chaplain, and one lad at least certainly wearing his treasure round his neck. While at work on the first floor of one of the new buildings some fifteen feet from mother earth, this lad fell. To make matters worse it was not mother earth who received the falling boy, but a heap of rough-edged rocks. The spectators were greatly alarmed and expected serious injury, to say the least. But what was their surprise when they saw the lad pick himself up immediately – and on enquiry they got the reply: ‘I’m alright – of course I’m alright. I’m wearing the Medal of St Benedict.”
Also from Pax 31 July, 1955:
St Benedict’s Medal Described
(By Dom Justin Bruce O.S.B., N. N.)
The essential parts of the Medal of St Benedict are the Cross, the image of St. Benedict, and certain letters which we mean to explain. The shape of the Medal is evidently not important. To avoid confusion we must remember that one Medal, known as Ordinary Medal of St Benedict was approved, and richly indulged by Pope Benedict XIV in 1742, and a second was struck and approved by Pope Pius IX in 1877 in anticipation of celebrations in honour of St Benedict on the 14th centenary of his birth, which occurred in 1880.
A glance at the Ordinary Medal of St Benedict will show a Cross engraved on one side, on the arms of which certain letters appear, while more letters are seen in the angles of the Cross, and also in the border around the edge of the Medal. On the other side there is an image of St. Benedict. These are the essentials for the Ordinary Medal is genuine.
The letters: In the angles of the Cross we read the letters C. S. P. B. which stand for Crix Sancti Patria Benedicti (“The Cross of the holy father benedict”). On the perpendicular bar of the Cross are found the letters C. S. S. M. L. They signify: Crux Sacra Sit Mihi Lux (“May the holy Cross be my light”).
The letters on the horizontal bar of the Cross are: N. D. S. M. D. Non Draco Sit Mihi Dux (“May the devil never be my guide”).
Obviously these words express simply a renewal of our baptismal vows, by which we solemnly declare ourselves followers of the Cross of Christ, renouncing at the same time the devil and his snares. Around the margin….are the following letters, beginning at the top right hand:
V. S. N. S. M. V. S. M. Q. L. I. V. B.
and stand for the following verses:
Vade Retro, Satana:
Numquam Suade Mihi Vana
Sunt Mala Quae Libas
Ipse Venena Bibas
(“Begone Satan. Tempt me not with antics. What thou offerest is evil; drink thou thyself the poison”).
At the top of the same side of the Medal, can be seen the three letters I.H.S. which signify the Holy Name of Jesus.
This is the Medal of St. Benedict. If we carry it on our person, we are continuously, if implicitly, making an act of renunciation of Satan. ……..
The second Medal above mentioned is known as the Jubilee Medal. It differs from the Ordinary Medal in that it has attached to it not only the indulgences of the latter, but has others added besides. On the side which bears St. Benedict’s image we see the words: “Eius in obtu nostro praesentia muniamur” (“May we be strengthened by his presence at the hour of our death”). Also the Benedictine Motto “Pax” (Peace) will always be found engraved on the side of the Jubilee Medal which bears the Cross and the letters.
by Oliver Cosgrove (guest author) on 7 February, 2011
This photograph kindly forwarded to the National Museum by Oliver Cosgrove shows the interior of the chapel at the former Clontarf Boys Town, now Clontarf Aboriginal College.
The interior bricks were rendered, the exterior stuccoed, and the roof timbers constructed from jarrah and karri. The parquetry floor was made from she-oak and jarrah, all securely laid in bitumen on a concrete base. The chapel was consecrated in 1941 by the Archbishop of Perth. The chapel was built in one year by the child residents at Clontarf.
by Cath on 12 January, 2011
ABC Open’s Now and Then project links old and new photographs. In one example Alex Smee used an image of Broome’s Holy Child Orphanage in 1941 to link with a new photograph of Ida Kelly, a former resident of the Children’s Home.
by Adele on 16 December, 2010
On Friday 10th December the memorial to Western Australian Forgotten Australians was unveiled on the grassed area in front of the Western Australian Museum’s Jubilee Building, Perth Cultural Centre, James Street, Perth. A Forgotten Australian pauses at the memorial to share her memories.
by Bob McGuire (guest author) on 15 December, 2010
Below is the memorial plaque that they have put on the site after 107 years, naming 24 babies who died at Parkerville.
They forgot to mention the six others buried here without names.
