It is central to Kim Scott’s Benang (1999) that in the early years of white settlement around ‘Gebalup’ (Ravensthorpe, WA) the matriarch Fanny (Benang) and her white husband Sandy Mason witness a massacre of Fanny’s people gathered around the homestead of the ‘Done’ family.
Not far from the homestead Fanny – cautiously peering from the load, peeking over bales – saw a small group of men women children, running and falling before station men on horseback. (1999, p.174)
… [Sandy] could see figures leaping to their feet, helping one another up, running. And there were voices calling, calling. People fell, were shot. Were shot….
Flames and explosions leapt from beyond the outstretched arms of a man beside him. A Winchester, almost the very latest thing. The man bent over the bodies, lunging and hacking, faceless in the grim darkness.
‘They understand this.’ (1999, p.186)
The knowledge of the deaths and the scattered bones creates an ‘exclusion zone’ to which the narrator is taken by Fanny’s grandsons many years later.
Scott wrote Benang, a fictionalised account of his search for his Noongar ancestry, from bits and pieces of stories and official records. In Kayang & Me (2005), which he co-wrote with Noongar elder, Hazel Brown, he recounts how Benang was just about done when he met Aunty Hazel, and how they turned out to be related, both descendants of Fanny Mason’s family. Of the massacre, Aunty Hazel writes:
Most of my grandmother Monkey’s family were massacred some time after 1880 by white people at a place called Cocanarup , a few miles from the Ravensthorpe townsite. (2005, p.10)
Cocanarup was a property taken up by the Dunn brothers in 1872 as a sheep run. In 1880 John Dunn was killed by spearing, by Granny Monkey’s brother, Yandawalla, for his part in raping a 13 yo Noongar girl. Yandawalla (aka Yangalla) was subsequently tried for murder and acquitted. There was trouble over the next couple of years as Noongars raided the property for sheep and the Dunn’s retaliated. It seems they eventually got a permit “to kill the seventeen people that were residents of that place.” However, unknownst to them there was a meeting of Noongars nearby from the surrounding districts of Hopetoun and Jerdacuttup, to discuss initiations and marriages and so “there was over thirty people that were killed down there.” (2005, p.65)
The oral history passed down to Aunty Hazel is backed up by white histories. Scott reports Marion Brockway as writing in The Dunns of Cocaranup, Early Days (1970):
Terrible stories abound, but cannot be verified, of the vengeance exacted by John’s brothers on the Nyungars. One story is that a number of Aborigines were killed and buried in a mass grave near John’s grave, the site being marked by a circle of posts. The rest of the Nyungars in the vicinity were chased eastward, the Dunns poisoning the waterholes on the way back, to prevent them returning. (2005, p.70).
And Cleve Hassell in his 1973 memoir of his own well-known early settler family “mentions that the three remaining Dunn brothers ‘declared war’ and took it in turns to go shooting Noongars while one was left at home with their sister. He writes that a great many natives were shot.” (2005, p.71)
I got in touch with Professor Scott (Kim Scott is Professor of Writing at Curtin Uni.) and he was kind enough to send me some extra material, photos and extracts from newspapers. These included a full account of Yangalla’s trial, but this summary from the South Australian Register of 26 Nov., 1881 will suffice: “The native Yangala, tried recently for the murder of Mr. John Dunn, has been acquitted owing to the unsatisfactory manner in which the evidence of the black witness was interpreted.” I have commented previously that colonial officialdom often had a much more enlightened attitude towards Aborigines than did settlers at the ‘frontier’. In the trial –presumably in the Perth Supreme Court – His Honour (not named) was pretty sharp with the police over the way they took ‘voluntary’ statements and the Attorney General was quick to withdraw the evidence so obtained.
The following year, in the West Australian of 30 May, 1882 their Albany correspondent reports:
Great dissatisfaction is being expressed by the settlers to the Eastward, more especially by the Messrs. Dunn Bros., as to the want of proper police protection. Most of your readers will remember the painful circumstances of Mr. John Dunn’s death, and the acquittal of the supposed murderers. Since that time it has transpired that the natives did not intend to murder Mr. J. Dunn, but another brother… it is now believed that they still intend to murder the other brother when an opportunity arises, which benevolent intention they will probably carry out if some steps are not taken to prevent them.
In the same paper, three years later on 25 Sept., 1885 it is reported that James Dunn had been attacked on the 15th and on the following day Robert Dunn “went out to ascertain the intentions and strength of the natives. He met forty blacks coming towards the station who immediately attacked him.” Dunn fired, killing one, the Noongars retreated pursued by Dunn who “killed one and wounded several.”
There’s an interview with Robert Dunn, many years later, in the (Perth) Sunday Times of 20 May 1928 but it’s mostly ‘nigger’ this and ‘nigger’ that and doesn’t add much to the account.
Finally, the following appeared in the Western Mail of 17 Oct 1935 under the heading The Skull at Carracarrup, ‘eight miles SSW of Ravensthorpe’ by WIPECO of Leonora who ‘was told the story by Mr. Walter Dunn (now deceased)’:
[After John Dunn’s death] The remaining members on the station were then granted licence to shoot the natives for a period of one month, during which time the fullest advantage was taken of the privilege. Natives were shot from the station through Lime Kiln Flat, Manjitup and down to where Ravensthorpe is now situated. In the course of their guerrilla warfare, the whites arrived one day at the Carracarrup Rock Hole, and, knowing it was a watering place for the blacks, they crept quietly over the hill until they could peer down into the hole. There they saw two natives who had just risen from drinking. Two shots broke the stillness of the gorge and two dusky souls were sent home to their Maker. The bodies were left lying at the rock hole where they dropped as a grim reminder to the rest of the tribe of the white man’s retribution.
The Kukenarup memorial, on the South Coast Highway 15 km west of Ravensthorpe overlooks to the south the Cocanarup homestead and massacre site. The memorial, representing Noongar totems, Wedge Tailed Eagles and Mallee Fowl, includes the words:
This area of country has a harsh, complex and sometimes contradictory history. Many Noongar people were killed here, and all that death and the apartheid-like 20th century legislation meant many of our families were never able to return and reconcile themselves to what had happened.
The fiction of Terra Nullius has meant that the Cocanarup and similar massacres, not to mention all the deaths of Indigenous people from mistreatment and deprivation of resources, have too often been whitewashed out of official histories. We can only that hope our wilful forgetting is at long last in the process of being reversed, for without knowledge and then acknowledgement, there cannot be Reconciliation.
See also: Bob Howard, Noongar Resistance on the South Coast 1830-1890 (here)
For further information you should search on ‘Cocanarup’, ‘Kukenarup’ and ‘Ravensthorpe Massacre’. Google Map (here).
Kim Scott, Benang, Fremantle Arts Centre Press, Fremantle, 1999 (review here)
Kim Scott and Hazel Brown, Kayang & Me, Fremantle Press, Fremantle, 2005 (review here)
Kim Scott, That Deadman Dance, Picador 2010 (review here)
My post on the Pinjarra Massacre of 1834 (here)