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Experiences on the voyage of the First Fleet

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Experiences on the voyage of the First Fleet

Interactions - Macassan traders

About

For hundreds of years before British settlement, Macassan sailors travelled from what is now Indonesia to northern Australia, primarily to collect trepang (sea cucumber). The Yolŋu Aboriginal people worked with them harvesting and preparing trepang and traded goods including metal tools, cloth, tobacco, and rice. Evidence of interaction is contained in Aboriginal rock art showing Macassan boats, adopted words in Yolŋu languages and stories and songs describing the visitors.

Primary sources

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Source: Aboriginal rock art

Source: Aboriginal rock art

Location: Unknown

Artist: Unknown

About: 

This image likely shows an Aboriginal rock painting of a boat or canoe, possibly from northern Australia (such as the Kimberley region). These kinds of paintings often show contact with visitors like Macassan traders or Europeans.

Source: Aboriginal bark painting

Artist: Minimini Numalkiyiya Mamarika

Date: Circa 1930

About: 

Bark painting of Macassan prau. Courtesy: Art Gallery of South Australia.

Macassan prau.jpg
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Artist: HS Melville

Date: 1845

About: 

Macassans at Victoria, Port Essington (Northern Territory), 1845

Source: Matthew Flinders diary, 1803​

Author: Matthew Flinders

"... we learned that they were prows from Macassar, and the six Malay commanders shortly afterwards came on board in a canoe. It happened fortunately that my cook was a Malay, and through his means I was able to communicate with them. The chief of the six prows was a short, elderly man, named Pobassoo; he said there were upon the coast, in different divisions, sixty prows ...

Source: Australian Town and Country Journal ~ 18 Dec 1897 - How I Spent Christmas in the Far North. - Trove â€‹

Author: Harry Stockdale, adventurer

"How I spent Christmas in the Far North" ~ 1897

"...On one of our boating excursions in pursuit of turtles and alligators we came upon a large party of Macassans from the Malay Peninsula, who had come over in their prahus to hunt the trepang or sea-slug, which is of a whitish-brown appearance, not unlike the prickly cucumber. Another species is almost black. These slugs (beche-de-mer) are found on the shoals or mud-banks. The Macassars engage the services of the aboriginals, and together wade about, their boats in close attendance, until they feel their feet has touched a slug, when they pick it up and put it in the boat; but at times, when the water is deep, the Macassars principally rely upon the aboriginals who are much more expert divers than themselves, to secure the fish…”

Source: Arnhem Land Its History and its People - 1953​

Authors: Ronald M Berndt & Catherine H Berndt

"How .....

“…Probably no other A.…”

~

Secondary sources

Source:  Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS)​

The Crocodile Islands, Northern Territory

“…Before Europeans came to Australia, fishers known as the Macassans from what is now Indonesia, came to Yurruwi to collect trepang (sea cucumber) every year. They paid YolÅ‹u for the right to access their sea country and take their trepang, and traded with the YolÅ‹u for other resources like pearl and turtle shell. Many YolÅ‹u also worked for them collecting trepang in return for pay.

After the Australian Government banned the Macassans from coming, others who did not respect the YolÅ‹u’s ownership of the seas arrived. In one famous incident in 1917, the YolÅ‹u at Rapuma killed two Filipino trepangers, and investigators were sent from Darwin..."

Source:  National Museum Australia​

Trade with the Makasar

“…From at least 1700 until 1907, hundreds of fishermen sailed each year from Makassar on the island of Sulawesi (now Indonesia) to the Arnhem Land coast, an area they called Marege.

Makasar traded with Aboriginal people for trepang (sea cucumber), which they boiled down, dried on their boats and traded with China where it is still used for food and medicine.

The Makasar did not settle in Arnhem Land but they did have an influence on the YolÅ‹u people’s society and ritual.

Trade and transformation

... From at least 1700 until 1907, hundreds of fishermen sailed each year from Makassar on the island of Sulawesi (now Indonesia) to the northern Australian coast, an area they called ‘Marege’.

The fishermen arrived each December and camped along the Arnhem Land coast, catching, boiling and drying trepang. They met, traded and worked with local Aboriginal people.

The months that the Makasar spent harvesting in the coastal waters of northern Australia were busy ones. Fishermen speared the trepang from their praus (boats) or dived down to spike them with weighted harpoons.

On shore, trepang were gutted and boiled in sea water in iron cauldrons, then buried in hot sand to cool slowly. After some time, they were dug up and their chalky skin washed away with salt water.

Finally, the trepang were dried in the sun or smoked over a slow fire in temporary huts made of bamboo and mats.

Then, each April, as the monsoon winds began to blow, the fishermen departed, returning to Makassar with the holds of their boats holds carrying trepang to be traded north to China.

Influence on Yolŋu society and ritual

The Makasar did not settle in Arnhem Land but they did have an influence on Yolŋu society and ritual. They introduced calico, tobacco and smoking pipes, and words that are still in use today, such as rrupia (money).

Most importantly they introduced an item of technology that transformed YolÅ‹u life – metal. Metal blades, knives and axes made everyday practices easier for YolÅ‹u, from cutting food to making large dugout canoes and complex wooden sculptures.

Trade with China

In China, trepang was considered a culinary delight and an aphrodisiac.

By the mid-19th century the fleet from Makassar that visited Arnhem Land each year was supplying about 900 tons of trepang – about one-third of the Chinese demand.

By the end of the 19th century visits from Makasar to northern Australia to gather trepang were declining.

After 1901 the newly formed Australian Government banned trepangers from Makassar in order to protect Australia’s ‘territorial integrity’ and to encourage a local trepang industry. In 1907 the last prau from Makassar visited Arnhem Land.

A note on spelling: Makassar is used when referring to the place and Makasar when referring to its people. Macassan and Macassar are historic forms, often used in the context of trepangers in northern Australia.

Source: MACASSANS - PastMasters​

The Macassans

“…The timing of the earliest Asian visits remains an important and controversial debate in the archaeology and history of northern Australia. There are a number of contrasting views relating to the chronology based on documentary and/or archaeological evidence.

...Macknight initially placed the origins of the Macassan trepang industry between 1650 and 1750 AD. He later revised his evaluation, arguing the industry was not in full swing until the 1780s, with some possible earlier excursions to northern Australia occurring from the 1750s. Macknight’s initial evaluation was based on a number of written sources that date the industry to the eighteenth century, including historical accounts, personal journals and government records, while his re-evaluation (Macknight 2008) is based on evidence presented by Knapp and Sutherland’s (2004) study of detailed trade 1. Understanding the Macassans: A regional approach 3 data for Makassar.

At the same time, a number of archaeologists have questioned Macknight’s document-based theory and point to his own archaeological work as evidence for earlier visits. Radiocarbon dates on wood charcoal found in the remains of trepang boiling fireplaces returned dates several hundred years older than ages inferred from documentary evidence. These three geographically separate sites (at Anuru Bay, Entrance Island and Groote Eylandt) returned radiocarbon dates with ages ranging from 1170 to 1520 AD.

Due to the discrepancy between these dates and historical accounts, Macknight argued that there must be a source of error in the archaeological dates. Indeed, Mitchell (1994) argued that the radiocarbon dates were unreliable and that they result from technical problems with radiocarbon analysis of mangrove wood. In addition to the work of Macknight, a pottery shard at Dadirringka rock shelter on Groote Eylandt was found below where a calibrated radiocarbon date of between 904 and 731 BP was obtained (Clarke and Frederick 2011, p. 151).

Clarke (1994, 2000) argues that she found further evidence to support earlier contact from an analysis of material excavated at Malmudinga. Importantly, however, Clarke maintains that ‘this initial contact was not necessarily of the order of magnitude of the later trepang industry, organised from the city of Macassar and may have been both sporadic and small scale’ (Clarke 1994, p. 470). Recent rock art and archaeological work undertaken in northwestern Arnhem Land has contributed to the ongoing debate. This includes the radiocarbon dating of a beeswax figure overlaying a painting of a Southeast Asian sailing vessel in the Wellington Range (Taçon et al. 2010; see also Taçon and May, this volume). Results indicate this sailing vessel, most probably a prau, was painted prior to 1664 AD, and there is a 99.7 per cent probability that the overlying beeswax figure was made between 1517 and 1664 AD. Recent archaeological excavations and re-evaluation of earlier excavated materials at the Anuru Bay site have also provided insights into the timing of Macassan visits (Theden-Ringl et al. 2011).

The team analysed two skeletons excavated by Macknight in the 1960s and confirmed Macknight’s argument that the skeletons were of Southeast Asian origin (Theden-Ringl et al. 2011, p. 41). They also suggest that one of the individuals died before 1730 AD (Theden-Ringl et al. 2011, p. 45). Overall, we are entering an exciting new era of archaeological research into Macassan sites and new findings will almost certainly rewrite our understanding of the timing and the nature of early Asian contact with Australia. (Understanding the Macassans: A regional approach Marshall Clark and Sally K. May)…”

Trepang & Tamarinds

Precepts:
​Professor Charles Campbell Macknight's 'The Voyage to Marege' is the principal work on Macassans and the trepang trade. Although pitifully little has been done since the fieldwork of the mid-1960s there have been significant contributions by Baker, Wesley et al - a great deal is yet to be learned about the activity of the Macassans prior to what Macknight calls 'the industrial phase'.
Macassans - a useful corruption of Makassar & Makassans to retain the focus of identity whilst recognising Muslim fishermen from a much wider area. 
​Makassar - Ujung Pandang, on S/W Sulawesi Island, Indonesia - the home port of the trepang fleets & latterly the residence of Chinese merchants who purchased their catch. 
When the Portuguese formally established a sandalwood trading colony at Oecussi on Timor in 1515 - they landed on Makassar Beach where they encountered seafaring trepangers from the Bugis/Bone Empire centred upon Sulawesi. Within 50 years the Sandalwood was gone - the Portuguese knew of Australia as the cloud covered coast three days sail to the south. It is reasonable to assume that from 1500 the Portuguese were scouting for trade opportunities and aware of Macassar trepangers. Yolngu report that it was the Portuguese who initially brokered the trepang trade with the Chinese and introduced the Macassans to the Marege coast. 
​It is generally conceded that Macassans may have visited North Australia from the 1650s - perhaps driven south by winds, pirates or simply on spec to gather turtle shell, hardwood timbers, freshwater, pearls and wax. 
Industrial Trade: - 1750s accords with the date given by Pobassoo to Flinders & to the appearance of trepang in the records, Chinese cuisine etc.

Source: The Advocate (Tasmania) newspaper ~ 12 Dec 1953 - THE ABORIGINES OF ARNHEM LAND - Trove​

Authors: Ronald M Berndt & Catherine H Berndt

“The Aborigines of Arnhem Land" - 1953

THE association of the Arnhem Landers with the people beyond these shores such as the Malays and the Macassans from the Celebes, as well as others from the adjacent islands - is ably traced and discussed in "Arnhem Land; Its History and Its People," by Ronald M.Berndt and Catherine H. Berndt.

"…Of much greater importance is the following period, that of the Macassan visits, which lasted from approximately the early sixteenth century 400 years until, these visits were eventually prohibited by the Commonwealth authorities in 1907.

The Malays, mainly from Macassar, used to visit the coast each year with a whole fleet of praus, not as prospective immigrants but for commercial purposes only, to collect trepang, pearls and mother-of-pearl and sandal wood.

They erected temporary settlements, or camps where contact with the aborigines was established and their co-operation secured.

The Macassans gave the Aborigines various types of goods as presents, whereupon the Aborigines reciprocated - by sending their women in exchange.

The Malays called the Australian coast and its Aborigines "Marega," and the Aborigines called the Malays "Mulwadies."

The Malay, or, respectively, Macassan period may be divided into' two phases; the first lasted until about the 1820s and was, generally speaking, peaceful. The influence on the primitive Aboriginal culture was considerable. The Malays introduced the dugout canoe, which soon replaced the original bark canoe.

The greatest effect of Malay influence is manifest in music and ceremonies. When the captains of the praus were short of labour, they took on board Aborigines who, in this way, travelled with the Macassans to various Indonesian islands and eventually to Macassar. In fact, in the great Malay-Macassan song cycle in commemoration of that period, we find a detailed description of Macassar, and as some Aborigines still remember the locality, the

book has, among its numerous illustrations, a picture, in the cartographic style, showing the port of Macassar and environment, all drawn with crayons on paper by Munggeraui, an Aboriginal artist.

Other aboriginal pictures represent Melville Bay during the period of Indonesian

contact, or a Macassan trepang site, etc. Unfortunately, once Aborigines had entered the Celebes, they were prohibited by the authorities from leaving the island to return to their homeland.

This was confirmed by Captain Cadell, who visited Macassar about 1878, when he saw Australian aborigines there. Some of these, however, married Malay girls and had children, and these men, naturally, preferred to stay.

For centuries, state the authors, Macassar was almost the Mecca of the north-east Arnhem Landers. The aborigines were again unable to improve their tribal culture by adopting any of the arts and crafts of the Malays, except the already mentioned dugout…”

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