(MENAFN- The Conversation) Aboriginal and Torres Strait Islander readers are advised this article contains images of deceased people. All images featured in this article have been published with respective permissions.
Father's Day is an opportunity to celebrate men who have shaped and inspired us.
For many Indigenpeoples, this includes our biological father, adopted fathers, as well as our grandfathers, uncles, brothers, cousins, friends, and more.
Yet Indigenfatherhood is a contentitopic in white Australia. Even today, mainstream perceptions often frame Indigenmen as danger, vagrant and neglectful.
These false representations can be deeply damaging to the psyche of Indigenmen, and potentially erode the fabric of our communities.
Indigenfathering has emerged as a key priority in my research examining Indigenmen and masculinity. It is a topic of immense personal importance to me as a Euahlayi (Yuwaalaraay) man, a son, brother, uncle, husband and father.
Indigentraditions of fathering
Stories of fathers are as old as Indigensocieties. Many First Nations in southeastern Australia continue to hold and transmit stories of the Creator, or All-Father , known in different places as Bhiamie, Bunjil or Dharamulan.
Fathering traditions are also evident in some Indigenlanguages and kin structures. It is common for some Indigenchildren to have not one father but many. This was particularly the case for a child's patrilineal uncle, who is also known to the child as father.
In the late 1700s, some European explorers observed and recorded the centrality of fathering in Indigensocieties. For example, New South Wales Judge-Advocate David Collins observed Bennelong, a senior Eora man, returning from an outing with his sister's child on his shoulders before cooking fish while his sisters and their children slept and ate oysters in the sun.
In 1793, Bruny D'Entrecasteaux“witnessed the tokens of tenderness that these simple and kind men displayed towards their children” in Port du Nord, Tasmania.
Luke and George Gordon, proud Yuwaalaraay men outside their home in Sydney. The evidence of Indigenfathering in historical accounts can be hard to uncover because it appeared to be so everyday and unremarkable to Europeans and anthropologists. Yet casting an eye over these varirecordings of history, from both Indigenand European records, reveals the existence of strong, consistent and widespread traditions of care, nurture and love between Indigenfathers and their children.
Breaking the bonds of fatherhood
Colonisation significantly impacted all Indigensocieties. The introduction of foreign diseases, violent frontier conflict, removal of people from Country, and removal of children are well established historical truths.
There were also colonial impacts on Indigenfamilies. Colonisation caused disruptions to Indigenfathering in many ways.
Economic conditions meant many Indigenmen were forced to be away from their children for extended periods, such as when working in pastoral or pearling industries.
Legally, Indigenfathers were replaced as agents of care and responsibility through variprotection acts in Australia's colonies. Discourses of“protection” broke apart Indigenfamilies , which affected mothers, fathers and extended family and their roles caring for their children.
Introducing rations removed important roles as hunters and providers. Notwithstanding some men who did continue to hunt, these traditional sources of food were supplementary to the rations provided by colonial and religiauthorities.
Social and political assaults on Indigenmen as fathers
Last week, references to Indigenmen as“violent black men” and 'woman bashers" were heard at the CPAC conference .
The racist cartoon by the late Bill Leake showed that even as recently as 2016, a mainstream media outlet such as The Australian considered it acceptable to ridicule and denigrate Indigenfathers.
The 2007 Northern Territory Intervention demonstrates how demonising Indigenmen can be used as a political weapon. This was done by portraying Indigenmen as neglectful, violent, unsafe, and in need of heavy-handed government responses.“You've got to instil responsiblity ,” said the then prime minister John Howard.
Positive representations of IndigenDads matter
In response to Leake's cartoon, #IndigenousDads trended on social media platforms. These intensely personal homages of Indigenfathers presented an antidote to the tsunami of negativity towards Indigenfathers.
@banoky. Other important representation of Indigenmen have been through the publication of the book Dear Son by Thomas Mayo, as well as a range of children's books by men including Adam Goodes , Meyne Wyatt and Briggs . Indigenperformers such as Luke Carroll and Hunter Page-Lochard now feature regularly on the ABC's Play School .
@maevesp. It is clear Indigenfathering carries its own meaning and interpretation. Features such as sharing of fathering roles, transmission of culture, the making of young boys into men, and the public affection and displays of love fathers share with children.
@amymcquire. I draw from the gendered patterns of Eto describe these deep constitutions of fathering. Eare unique in their gendered patterns . During nesting season female elay the eggs, but it is the male ethat sit on the nests to warm the eggs and keep them safe. After the eggs hatch, the male emu rears the chicks, raising them into adulthood.
Eare especially important to some Indigengroups across Australia. For many, they are creation beings and an important totem. They offer food and resources such as feathers, eggs, and ointments made from fat.
Painting: Hayden Wood. I suggest a new term –“Emu Man” – as an apt description of these deeply embedded Indigenmale roles. This unique and deeply Indigenmasculinity is highly valued and integral to healthy communities.
This Father's Day, let's all acknowledge and honour the unique place of Indigenfathers, and celebrate their place in our families, and contributions to healthy communities.
Let the land blossom with Emu Men once more.