Daisy Bates (author)

Daisy Bates
Bates in 1936
Born	Margaret May O'Dwyer (1859-10-16)16 October 1859 Roscrea, County Tipperary, Ireland
Died	18 April 1951(1951-04-18) (aged 91) Adelaide, South Australia, Australia
Resting place	North Road Cemetery, Nailsworth, South Australia
Occupation	Journalist
Spouse(s)	Harry Harbord 'Breaker' Morant, possible bigamous marriage to John (Jack) Bates and definite bigamous marriage to Ernest C. Baglehole
Children	Arnold Hamilton Bates

Daisy May Bates, CBE^[1] (born Margaret May O'Dwyer; 16 October 1859 – 18 April 1951) was an Irish-Australian journalist, welfare worker and self-taught anthropologist who conducted fieldwork amongst several Indigenous nations in western and southern Australia.

Some of the Pitjantjatjara in Ooldea and the surrounding area referred to Bates by the courtesy name Kabbarli "grandmother." She was referred to by others as mamu, meaning ghost or devil, and as "that poor old lady at Ooldea".^[2][3][4]

It was not until long after her death that facts about her early life emerged,^[5] and even recent biographers disagree in their accounts of her life and work.^[6] Bates remains a complicated figure in the History of Indigenous Australians as well as in Australian history more broadly. Her work is considered to be an unrivaled source of ethnographic data on the Aboriginal cultures of Western Australia, while her reliability has simultaneously been questioned due to the many false claims she made about her personal history.^[7]

Bates was born as Margaret May O'Dwyer in October 1859, in County Tipperary, Ireland when it was under British colonial rule.^[1] She had six siblings, including a twin brother named 'Francis'. Francis and another sibling, Joe, died young (with Francis dying two weeks after being born). When Bates was four, her mother, Bridget (née Hunt), died of tuberculosis on 20 February 1864. Her Catholic bootmaker father, James Edward O'Dwyer, now widowed, hired Mary Dillon to look after his six children. Seven months later they were married and attempted to emigrate to the United States, her father however died en route, also in 1864.^[8]

After her father and stepmother left for the US, Bates and her siblings were split up between relatives. Bates and three of her younger siblings were sent to live with her grandmother, Catherine Hunt, called 'Granny Hunt' by Bates.^[9] After Granny Hunt died in 1868, Bates returned to live with her stepmother, Mary, who had managed to return to Ireland and take over as householder. Bates (now nine years old) and her eldest sister, Kathleen, were sent to the Free National School for Catholic Girls in Dublin. She stayed there until she was nineteen, likely working as a pupil-teacher.^[10]

After leaving school, Bates was employed as a family governess in London.^[11][12][a] Not much is known of her time in London, except that she first met Ernest Baglehole there, who was the son of a wealthy ship and factory owner. Bates was rejected as a bride for Baglehole, who had already been arranged to marry a 'Miss Jessie Rose', the daughter of an engineer and descendant of the Rose Clan. Bates seems to have then been dismissed from her position. Possibly motivated by humiliation and a desire to start anew, Bates planned to emigrate to Australia.^[13]

On 22 November 1882, Bates boarded RMS Almora, en route to Townsville in Queensland, Australia.^[14][15] Bates, being twenty-three at the time, lied about her age to be given a government-assisted concessional fare. This was part of a immigration scheme, reserved for "...Catholic girls of 'good character' aged between fifteen and twenty-one."^[16] After arriving in Townsville on 15 January 1883, Bates's whereabouts for the next year is unclear.^[17][18] It is known that Bates was in Charters Towers for some period of time before November 1883, as a coroner's inquest report into the death/suicide of a man named Arnold Knight Colquhoun includes a suicide note that was intended for her.^[19]

By the beginning of 1884, Bates had found employment as a governess on Fanning Downs Cattle Station, 40 kilometres (25 mi) outside of Charters Towers.^[20][18] Breaker Morant (aka, Harry Morant or Edwin Murrant) was also employed here, but as a 'horse-boy'. On 13 March 1884, they married in Charters Towers.^[21] The marriage was not legal; in Queensland, a man had to be at least twenty-one years old to get married and Morant was only nineteen (though Morant had said he was twenty-one).^[22][23]

About a month later, Bates learned that Morant had paid for neither the reverend nor the jeweller, and that he had stolen several pigs and a saddle.^[24][18][25] Morant spent only a week in jail for the thefts (the case was dismissed) and shortly afterwards Bates and Morant separated.^[26][18] They never officially divorced, likely due to the cost, divorces only being granted under specific circumstances, and the divorce laws being sexist favouring men.^[26] Bates then moved and kept their marriage a secret.

By the end of 1884, Bates had found employment as a governess and maid on a small property in Nowra, NSW.^[27] Here she met Jack Bates on Christmas Eve, the eldest son of her employer and a drover.^[28] He proposed a few days later, and they were married on 17 February 1885. She again lied that she was only twenty-one years old. Due to his occupation, Jack would sometimes spend months away at a time, having to move cattle over great distances.^[29]

Bates also married Ernest Baglehole^[b] that year on 10 June 1885, at St Stephen's Anglican Church, Newtown, Sydney. Again, claiming to be twenty-one years old.^[30][31] she had received a letter from him three days after her wedding to Jack Bates (who at that point had already left for work). It is not known how Baglehole managed to find Bates. Not much is known of their relationship; Bates later burned their letters, wedding photos and her diaries, nor is any record of his death known. It is known that he was already married, had two children, and had arrived in Australia working as fourth-mate aboard the merchant vessel Zealandia.^[32]

Bates's only child, Arnold Hamilton Bates, was born on 26 August 1886 in Bathurst, New South Wales. While officially being the son of the Bates, some biographers speculate that Arnold Bate's biological father was Baglehole, not Bates.^[33][34] The polygamous nature of Bates's marriages was kept secret during her lifetime.^{[citation needed]}

On 9 February 1894, Bates returned to England for free by taking a job as a stewardess aboard barquentine Macquarie. Before leaving she enrolled her son in a Catholic boarding school in Campbelltown, NSW and planned for him to stay with his paternal grandmother during the summer holidays at Pyree.^[35] She told her husband that she would return to Australia only when he had a home established for her. She arrived penniless in England, having no savings due to her bank crashing in a recession and her husband not sending her any more.^[36]

After arriving in London, she went home to Roscrea for some time, before returning once again to London. There she found a job working for journalist and social campaigner W. T. Stead. Despite her sceptical views, she worked as an assistant editor on the psychic quarterly Borderlands. She developed an active social life among London's well-connected and bohemian literary and political milieu.^[37]

She left Stead's employment in 1896, it is unclear how she supported herself until 1899.^[38][7] That year she set sail for Western Australia after her husband wrote to say that he was looking for a property there.^[39]

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On her return voyage she met Father Dean Martelli, a Roman Catholic priest who had worked with Aboriginals and who gave her an insight into the dire conditions they faced. He also suggested that she join an expedition to a Catholic Mission at Beagle Bay, near Broome, where a dictionary of the local language was being compiled.^[40]

She arrived in Fremantle aboard SS Stugart with enough money to buy the lease for a large plot of land named Ethel Creek Station, several hundred cattle, and a block of land in Fremantle. The source of this great sum of money is unknown.^[41]

She found a Catholic boarding school in Perth for her son, Arnold, and organised for him to stay with another family.^[42] She became involved in the Karrakatta Club where she met Dr Roberta Jull. Bates would go on to aid Dr Jull in researching Aboriginal women's health, and Dr Jull would read a paper by Bates at a medical conference in Glasgow^[when?] titled "Marriage laws, customs etc. of Aborigines [sic] in relation to women".^[43][44] Shortly after 1900 began, Jack Bates left for Ethel Creek Station; Daisy followed in March, leaving Arnold in boarding school.^[45]

Cossack

Port Hedland

Ethel Creek Station

Fremantle

Beagle Bay

Broome

Carnarvon

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Daisy Bates' whereabouts in 1900

Daisy landed at the pearling port of Cossack; having travelled via SS Sultan, a coastal steamer. From there she travelled to Roeburne, joining Jack, where they then travelled along the coast in a horse-drawn buggy to Port Hedland, and then inland to Ethel Creek Station.^[46][47][48] Daisy named it 'Glen Carrick'.^[c] After arranging the building of a cattle run and homestead, they began the return journey home; first to Port Hedland and then Carnarvon by buggy, and then to Perth via the Sultan.^[52][53]

In August (no more than a month after arriving back in Perth), Daisy joined Bishop Matthew Gibney and Father Martelli on an expedition to the mission at Beagle Bay. Before arriving in Beagle Bay, they stayed in Broome for a few weeks. During this time, Daisy witnessed the sex-trafficking of Aboriginal women within the pearling industry. While in Beagle Bay, Daisy assisted by tending to sick Aboriginal women as "Many were suffering from malnutrition, as well as from diseases that included leprosy, yaws and syphilis given them by Europeans."^[54] They were also involved in repairing buildings, fences and wells, as well as yarding cattle.^[55]

They had returned to Perth by March 1901.^[56] She was invited to a garden party at Government House on 24 July 1901. Here she met George V^[d]; he retrieved her umbrella after she had dropped it, making the umbrella a treasured heirloom of hers.^[57][58] Biographers disagree on the reason for her invitation: Susanna de Vries claims that she had achieved a level of celebrity after her 'sojourn' to the Beagle Bay mission and that she was consequently invited;^[59] Brian Lomas gives her membership of the Karrakatta Club as reason;^[60] Bob Reece claims that it was after organising a corroboree to greet the Duke and Duchess on their arrival in Perth,^[58] but this conflicts with Sir John Forrest having ordered this to not occur.^[61]

Daisy soon published two articles in Western Australia's Department of Agriculture's journal. The first article, titled 'Possibilities of Tropical Agriculture in Nor' west', was published in July 1901 and is primarily focused on the agricultural successes of the mission at Beagle Bay.^[62] The second article, titled 'From Port Hedland to Carnarvon by Buggy' was published in September 1901 and was an account of her trip with Jack after leaving their cattle station, Glen Carrick.^[53]

Ethel Creek Station

Broome

Condon

Roy Hill Station

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Destinations in the cattle drove

In February 1902, The Bates family moved to Broome, where Jack had a job on Roebuck Plains Station. They left on a droving trip with 700-1000 cattle in April. Heading south along the coast until they reached Condon, they then followed De Grey River, crossed the Fortescue Marshes to Roy Hill Station where 500 cattle were left, and then finally arrived at Ethel Creek Station. Most biographers^[e] accept that the drove was a failure as the 200 cattle intended for Ethel Creek station were lost.^[64][65][66] Over 1,000 kilometres (620 mi) was covered in this six month long trip and it would provide material for a series of articles titled 'Over 3,000 Miles On A Side-Saddle' which she published in the Catholic paper, The W.A. Record. Her first known writings on Aboriginal people are in these articles, many of which are disparaging.^[67]

In 1904, the Registrar General of Western Australia, Malcolm Fraser, appointed her to research Aboriginal customs and languages.^[68] In 1905 she learned of the Welshpool Aboriginal Reserve, called Maamba by the Noongar people; it was six kilometers from Cannington, at the foot of the Darling Range.^[58][69] She worked nearly seven years on this project, compiling and organizing the data. Many of her papers were read at Geographical and Royal Society meetings.^{[citation needed]}

In 1910–11, she accompanied anthropologist Alfred Radcliffe-Brown, later a full professor, and writer and biologist E. L. Grant Watson on a Cambridge ethnological expedition to study into Western Australian marriage customs. She was appointed a "Travelling Protector" of the Aboriginals, with a special commission to conduct inquiries into all native conditions and problems, such as employment on stations, guardianship, and the morality of Aboriginal and half-caste women in towns and mining camps.^{[citation needed]}

Bates was said later to come into conflict with Radcliffe-Brown after sending him her manuscript report of the expedition. Much to her chagrin, he did not return it for many years. When he did, he had annotated it extensively with critical remarks. At a symposium, Bates accused Radcliffe-Brown of plagiarising her work.^[70] She was scheduled to speak after Radcliffe-Brown had presented his paper, but when she rose, she only complimented him on his presentation of her work, and resumed her seat.^{[citation needed]}

After 1912, her application to become the Northern Territory's Protector of Aborigines was rejected on the basis of gender.^{[citation needed]} Bates continued her work independently, financing it by selling her cattle station.^{[citation needed]} The same year she became the first woman to be appointed as Honorary Protector of Aborigines at Eucla. She spent sixteen years there.

Bates stayed at Eucla until 1914, when she travelled to Adelaide, Melbourne, and Sydney to attend the Science Congress of the Association for the Advancement of Science. Before returning to the desert, she gave lectures in Adelaide, which aroused the interests of several women's organisations. During her years at Ooldea, a permanent water soak and train station, she financed her work by selling her property. To supplement her income, she wrote numerous articles for newspapers and magazines, and submitted papers to learned societies. Through journalist and author Ernestine Hill, Bates's work was introduced to the general public. Much of the publicity tended to focus on her sensational reports of infanticide and cannibalism among the Aboriginals.^{[71][time needed][72][better source needed]}

In August 1933, the Commonwealth Government invited Bates to Canberra to advise on Aboriginal affairs. The next year she was created a Commander of the Order of the British Empire by King George V. Bates was more interested in the fact that the honour helped getting her work published.^{[citation needed]} She left Ooldea and went to Adelaide. With the help of Ernestine Hill, Bates published a series of articles for leading Australian newspapers, titled My Natives and I. At the age of seventy-one, she still walked every day to her office at The Advertiser building.^{[citation needed]}

Later, the Commonwealth Government paid her a stipend of $4 a week^{[citation needed]} to assist her in putting all her papers and notes in order, and preparing her planned manuscript. But with no other income, she found it too expensive to remain in Adelaide. She moved to the village settlement of Pyap on the Murray River, where she pitched her tent and set up her typewriter. In 1938, she published The Passing of the Aborigines^[73] which asserted that there were practices of cannibalism and infanticide. This generated considerable publicity about her book. In 1941, Bates returned to her tent life at Wynbring Siding, east of Ooldea. She lived there on and off until 1945, when she returned to Adelaide because of her health.^{[citation needed]}

In 1948, she tried, through the Australian Army, to contact her son, Arnold Bates, who had served in France during World War I. Later, in 1949, she contacted the Army again, through the Returned and Services League of Australia (RSL), in an effort to reach him.^[74] Her son was living in New Zealand but refused to have anything to do with his mother.

Bates died on 18 April 1951, aged 91. She was buried at Adelaide's North Road Cemetery.

Bates became interested in the Aboriginal Australians for their own cultures. Alan Moorehead, in the foreword of the 1973 edition of Bate's book, said:^[75]

As far as I can make out she never tried to teach the Australians Aborigines anything or convert them to any faith. She preferred them to stay as they were and live out the last of their days in peace.

Moorehead also wrote:^[76]

She was not an anthropologist but she knew them better than anyone else who ever lived; and she made them interesting not only to herself but to us as well.

In all, Bates devoted 40 years of her life to studying Aboriginal life, history, culture, rites, beliefs and customs.^[71] She researched and wrote on the subject while living in a tent in small settlements from Western Australia to the edges of the Nullarbor Plain, including at Ooldea in South Australia. She was noted for her strict lifelong adherence to Edwardian fashion, including wearing boots, gloves and a veil while in the bush.^[71] Bates set up camps to feed, clothe, and nurse the transient Aboriginal people, drawing on her own income to meet the needs of the aged. She was said to have worn pistols even in her old age and to have been quite prepared to use them to threaten police when she caught them mistreating "her" Aboriginals.

Given the strains that the Aboriginals suffered from European encroachment on their lands and culture, Bates was convinced that they were a dying race. She believed that her mission was to record as much as she could about them before they disappeared.^[77][78] In a 1921 article in the Sunday Times (Perth), Bates advocated a "woman patrol" to prevent the movement of Aboriginals from the Central Australian Reserve into settled areas, to prevent conflict and interracial unions.^[79] She later responded to criticism of her effort to keep the people separated, by civil-rights leader William Harris, Aboriginal. He said that part-Aboriginal, mixed-race people could be of value to Australian society. But Bates wrote, "as to the half-castes, however early they may be taken and trained, with very few exceptions, the only good half-caste is a dead one."^{[80][page needed]}

Daisy made many false claims about her personal history. Reasons for this are speculated on by many of her biographers.^[81][82] Many have only been found to be untrue long after her death.

Daisy claimed her family to be landowning Irish Anglican aristocracy, when in fact her parents were poor Catholics and "...lived in modest circumstances above the family bootery..." which they rented.^[83]

She also claimed that her return to Australia in 1899 was partly motivated by The Times accepting an offer of hers to investigate claims of cruel treatment of Aboriginal people in Western Australia.^[40] She claimed that she conducted this investigation in 1900 during her trip with Jack Bates to Ethel Creek Station. This however is a fiction that she constructed three decades later. Her first published article, From Port Hedland to Carnarvon by Buggy, published in 1901, is her account of this trip. It is primarily concerned with agricultural matters, and in it she makes a singular racist reference to Aboriginal people.^[48]

• Bates was elected a member of the Royal Geographical Society (Melbourne).
• In 1907 she was elected a Fellow of the Royal Anthropological Society of Australasia (F.R.A.S.).^[84]
• She was appointed an honorary corresponding member of the Royal Anthropological Institute of Great Britain and Ireland.
• In 1934 she was appointed a Commander of the Order of the British Empire (CBE).

There is a collaborative Internet project by the National Library of Australia and the University of Melbourne to digitise and transcribe many word lists compiled by Bates in the 1900s. The project is co-ordinated by Nick Thieberger, to digitise all the microfilmed images from Section XII of the Bates papers.^[85] It can provide a valuable resource for those researching especially Western Australian languages, and some of those in the Northern Territory and South Australia.^[86]

• Marjorie Gwynne's 1941 painting of Bates shows her sitting at a desk sorting through correspondence.^[87] The portrait now hangs in the Art Gallery of South Australia.^[88]
• Sidney Nolan's 1950 painting Daisy Bates at Ooldea shows Bates standing in a barren outback landscape. It was acquired by the National Gallery of Australia.^[89]
• An episode in her life was the basis for Margaret Sutherland's chamber opera The Young Kabbarli (1964).
• Choreographer Margaret Barr represented Bates in two dance dramas, Colonial portraits (1957),^[90] and Portrait of a Lady with the CBE (1971).^[91]
• In 1972, ABC TV screened Daisy Bates, a series of four 30 minute episodes, written by James Tulip, produced by Robert Allnutt, with art by Guy Gray Smith; choreography and reading by Margaret Barr, danced by Christine Cullen; music composed by Diana Blom, sung by Lauris Elms.^[92]
• Her involvement with Aboriginal people is the basis for the 1983 lithograph The Ghost of Kabbarli by Susan Dorothea White.^{[citation needed]}

Works by or about Daisy Bates at Wikisource

• The Digital Daisy Bates project A digitised collection of over 23,000 pages of wordlists of Australian languages, originally recorded by Daisy Bates in the early 1900s.
• Guide to Daisy Bates' papers at the National Library of Australia
• Guide to Daisy Bates' papers at the South Australian Museum
• Guide to Daisy Bates' papers at the University of Adelaide