This article considers three different historical events from the point of view of their connections to aspects of the history of liberal political reason: the actions of the British in New South Wales in the early 19th century in their claim to sovereignty over Indigenous lands; the establishment of Aboriginal missions and subsequent removal of Aboriginal children in the early 20th century; and the Northern Territory Emergency Response and suspension of the Australian Commonwealth Racial Discrimination Act (1975) early in the 21st century. The aim is to point to gaps between present claims about liberalism and ‘actual existing liberalism’, review the basis for examining accounts of governance deploying ‘authoritarian liberalism’ and ‘race war’ as central concepts, and call into question the Northern Territory campaign as an ‘exceptional’ event.

Indigenous health is one of the most pressing issues confronting contemporary Australian society. In recent years government officials, medical practitioners, and media commentators have repeatedly drawn attention to the vast discrepancies in health outcomes between Indigenous and non-Indigenous Australians. However a comprehensive discussion of Aboriginal health is often hampered by a lack of historical analysis. Accordingly this thesis is a historical response to the current Aboriginal health crisis and examines the impact of colonisation on Aboriginal bodies in Queensland during the early to mid twentieth century. Drawing upon a wide range of archival sources, including government correspondence, medical records, personal diaries and letters, maps and photographs, I examine how the exclusion of Aboriginal people from white society contributed to the creation of racially segregated medical institutions. I examine four such government-run institutions, which catered for Aboriginal health and disease during the period 1900-1970. The four institutions I examine – Barambah Aboriginal Settlement, Peel Island Lazaret, Fantome Island lock hospital and Fantome Island leprosarium – constituted the essence of the Queensland Government’s Aboriginal health policies throughout this time period. The Queensland Government’s health policies and procedures signified more than a benevolent interest in Aboriginal health, and were linked with Aboriginal (racial) management strategies. Popular perceptions of Aborigines as immoral and diseased directly affected the nature and focus of government health services to Aboriginal people. In particular the Chief Protector of Aboriginals Office’s uneven allocation of resources to medical segregation facilities and disease controls, at the expense of other more pressing health issues, specifically nutrition, sanitation, and maternal and child health, materially contributed to Aboriginal ill health. This thesis explores the purpose and rationales, which informed the provision of health services to Aboriginal people. The Queensland Government officials responsible for Aboriginal health, unlike the medical authorities involved in the management of white health, did not labour under the task of ensuring the liberty of their subjects but rather were empowered to employ coercive technologies long since abandoned in the wider medical culture. This particularly evident in the Queensland Government’s unwillingness to relinquish or lessen its control over diseased Aboriginal bodies and the continuation of its Aboriginal-only medical isolation facilities in the second half of the twentieth century. At a time when medical professionals and government officials throughout Australia were almost universally renouncing institutional medical solutions in favour of more community-based approaches to ill health and diseases, the Queensland Government was pushing for the creation of new, and the continuation of existing, medical segregation facilities for Aboriginal patients. In Queensland the management of health involved inherently spatialised and racialised practices. However spaces of Aboriginal segregation did not arise out of an uncomplicated or consistent rationale of racial segregation. Rather the micro-histories of Fantome Island leprosarium, Peel Island Lazaret, Fantome Island lock hospital and Barambah Aboriginal Settlement demonstrate that competing logics of disease quarantine, reform, punishment and race management all influenced the ways in which the Government chose to categorise, situate and manage Aboriginal people (their bodies, health and diseases). Evidence that the enterprise of public health was, and still is, closely aligned with the governance of populations.

Since the continent of the Australian Aborigines was colonised, most commentary on the ‘natives’ was in terms of being child-like and that the state of being of the native personified the basic elements of nature. Over the twentieth century—while attempting simultaneously to preserve and extinguish the ‘tangible form’ and the ‘true nature’ of the Aborigine—much effort was directed towards biologically and socially transmuting the substance of the native into a mimicry of whiteness through the application of science and the employment of Christianity. The following is an explanatory treatise discussing a noteworthy grouping of interactions between a number of bureaucrats, politicians, missionaries and anthropologists who—although dedicated to constructing a new (white) existence for Aboriginal people—could never quite disengage from simplistic characterisations of the people for whom they were advocating.

Aboriginal housing in South Australia has influenced the distribution of Aboriginal populations in the State and shaped the lived experiences of Aboriginal peoples. Despite traditions of building dome-shaped houses adapted over millennia to climatic and environmental conditions, Aboriginal building heritage has been predominantly ignored by researchers and policy makers and the expression “Aboriginal housing” has come to mean public or community owned housing specifically intended for Aboriginal peoples. The term has become imbued with political meaning often conjuring up visions of forlorn, dilapidated and overcrowded houses in remote locations. With little documentation of the history, delivery and housing types of Aboriginal housing in South Australia over the last forty years, it appears an area well worthy of consideration. How far has Aboriginal housing come and what has shaped the journey? This chapter examines the political history of the two major categories of Aboriginal housing in South Australia: the housing in discrete Aboriginal communities and on remote homelands, and the rental public housing in urban and rural areas.