received 15 september 2020 application form · application form . heritage . entry of a place in...

Application form Heritage

Entry of a place in the Queensland Heritage Register Use this form to apply to have a place considered for entry in the Queensland Heritage Register under the Queensland Heritage Act 1992.

Before completing this application form:

• read the Application Guide: Entering a State Heritage Place in the Queensland Heritage Registeravailable at www.qld.gov.au/environment/land/heritage/

• call 13 QGOV (13 74 68) and discuss this application with the Applications Coordinator, Heritage Branch

1. Applicant details

APPLICANT NAME/S Jane Alexander

TITLE Mrs

ORGANISATION NAME (if applicable) Hopevale Congress Aboriginal Corporation together with the National Trust of Australia (Queensland)

2. Applicant consent

Ticking YES in the box below means you give consent to the department to publicly disclose your name with this application. At no time (whether you tick YES or NO) will your personal contact details be made public during processing and assessment of this application. The department removes contact details (i.e. address, email and telephone numbers) from all copies of the application except those provided to the Queensland Heritage Council.

Applicant consents to personal information being released Yes ☒ No ☐

Received 15 September 2020

http://www.qld.gov.au/environment/land/heritage/

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APPLICANT’S SIGNATURE

PRINT APPLICANT’S NAME National Trust of Australia (Queensland)

DATE SIGNED 14/09/2020

3. Place details

NAME OF PLACE AND / OR FORMER NAME Reconciliation Rocks

STREET ADDRESS Junction of Sherrin Esplanade and Adelaide Street, Cooktown, Queensland

LOT/S ON PLAN/S Parts of Lot 3 USL8248, Lot 2 C179109 and the Adelaide Street road reserve.

LOCAL GOVERNMENT AREA/S Cook Shire Council

GPS COORDINATES (IF KNOWN) Unknown

4. Consultation with the owner of the place

Do you own the place that is the subject of this application? Yes ☐ No ☒

If you are not the owner of this place, have you consulted with the owner?

Yes ☒ No ☐

ketterj

Stamp

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5. History of the place

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Q13. Summarise the place’s history (origins and development) in relation to the claimed values/proposed criteria.

Gangaar Indigenous people

Modern day Cooktown (known as Gangaar by the local Indigenous people) i is located in the south-east of the Cape York Peninsula. Cape York is rich in Indigenous heritage, history and continuing culture. Rock art in the Laura area (Quinkan Country) has been carbon dated to c.27,000 BP and represents one of the longest, continuing art traditions in the world.ii Additionally, archaeological ground deposits within rock shelters in the region provide evidence of continuous Aboriginal occupation since 37,000 BP.iii

Cooktown is located within Guugu Yimithirr country, one of Cape York’s 41 tribal nations, each with its own language and distinct cultural practices iv The Guugu Yimithirr nation is bounded in the north by Princess Charlotte Bay and in the south by the Annan River.v Within the Guggu Yimithirr nation were 32 clans who spoke a common language, albeit with some dialectical differences – the Cooktown clan is known as Waymburr.vi The Guggu Yimithirr nation had a complex system of familial and social lore to govern interaction between individuals and interaction with country, a system that has been well recorded through oral histories representing the continual cultural traditions in the area (see map at end of historical section).

The area comprising modern Cooktown is a sacred, neutral Indigenous area named Gangaar after the gun-gaar (white quartz) that was found there. Gun-gaar, the white quartz, was used by two local tribes (the Guugu Yimithirr and the neighbouring Kuku Yalanji) to cut chest skin during male initiation ceremonies and so the place where it was sourced was considered neutral ground.vii The local tribes would source their gun-garr from Gangaar and carry out initiation ceremonies there – consequently it was sacred, neutral ground where blood could not be shed and where both tribes could have safe access to collect the quartz.

Observation of Culture

The history of the explorations of Capt. James Cook has been well recorded, researched and analysed from the European perspective; a simple reiteration of the pertinent points will only be repeated in this history. Significantly, Indigenous perspectives of the explorations are not well known or recorded, resulting in a skewed representation of history. The history presented here offers a strong Indigenous perspective of the time Cook spent in Gangaar.

On 10 June 1770, Capt. Cook named a Cape south of Cooktown ‘Tribulation’, “because here begun [sic] all our troubles.”viii The following day, HMB Endeavour struck the reef and sustained heavy damage to its hull. Cook’s journal described in detail the following terrifying days’ efforts to right the ship, prevent further damage and employ a method of ‘fothering’ to stop further water ingress. It was eight days later when, on 18 June 1770, HMB Endeavour l imped into Wahalumbaal Birri (the Endeavour River). “At 1pm the Ship [sic] floated and we warped her into the harbour and moor’d [sic] her along side of a Steep [sic] beach on the south side.”ix

Fortuitously, the south side of the Wahalumbaal Birri was, according to Bama lore, sacred, neutral ground named Gangaar after the gun-gaar (white quartz) that was found there.x Gun-gaar, the white quartz, was used by two local tribes (the Guugu Yimithirr and the neighbouring Kuku Yalanji) to cut chest skin during male initiation ceremonies and so the place where it was sourced was considered neutral ground.xi Consequently the land was considered sacred, neutral ground where blood could not be shed and where both tribes could have safe access to collect the quartz.xii Had HMB Endeavour not landed on neutral ground, the story of the following days could have been quite different.

Alberta Hornsby (a Bama Aunty), at the first public commemoration of the reconcil iation, described the arrival of HMB Endeavour: “On the June 10, the Bama-ngay would have watched the ship come in and pull up at Bicentennial Park where the music ship currently is. Can you imagine them watching this ship come in? They wouldn’t have known what it was. They would have been talking amongst themselves and saying, what is this thing? They would have had all kinds of conversations amongst themselves trying to figure out what was going on. The Waymburr Bama-Gaay, that’s this mob, they were all up the river. Because it blows in June, the wind comes and the rain comes so there was nobody here. All this time, our Bama-Gaay from across the river, they looked and they saw this ship come in. Before that the Kuku Yalandji mob down at Cape Tribulation, the Yalandji coast, they would have seen Captain Cook sailing up the coast too. Because he

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pulled into Weary Bay before he came here to Cooktown. So, they watched, our Bama-Gaay watched for over a month.”xiii

While the repairs to the Endeavour took only 11 days, the ship and crew were stranded in the area for 48 days – and so followed the first meaningful, sustained contact between Indigenous Australians and Europeans. The contact described in the journals of James Cook, Joseph Banks and Daniel Solander and handed down through Bama stories indicates that the exchange of knowledge, the exchange of cultural information, the exchange of goods and the exchange of language was substantial and prolonged.

Nonetheless, it took some time initially for contact to be made. Although both groups had been observing each other from afar, it was not until 10 July 1770 that contact first occurred. Alberta Hornsby shares: “They watched Captain Cook come here. They watched his crew fish and go across the river and collect plants. They watched them go out to sea, to the reefs and bring in clam shells. Bama-Gaay would have walked along here, along the mangroves, to get a closer look at them. Then they would have noticed that they had white skin.”xiv

The Bama-ngay attribute the white skin of the Europeans as the reason for the delay in contact between the two cultures. Alberta Hornsby shares: “Cook had been here for almost a month before our people made contact, and we wondered, why did they take so long to make contact? My uncle Eric told me we have this oral history of our ancestors coming from the west, in the form of the masked plover and the wallaroo, and they travel to the east, and the Bama people were awaiting their return.” xv During this journey, the spirits became white, leading the Bama people to question if the Europeans were actually those spirits returning. “So they didn't want to approach these people. They would have observed the colour of their skin, the direction from which they came and they would have just waited and observed, and they thought they would know the law”, explained Alberta.xvi

Joseph Banks' journal of the crew’s time in the area shows that the Europeans were keen to make contact, however, the Indigenous people were hesitant. He noted on 7 July, “Thus were we disapointed [sic] of the only good chance we have had of seing [sic] the people since we came here by their unaccountable [sic] timidity.”

xviii

xvii On 8 July he also noted, “we arrivd [sic] at the ship where we heard that the Indians had been near them but not come to them; Yesterday they had made a fire about a mile and a half of and this morn 2 had appeard [sic] on the beach opposite to the ship.”

The Bama-ngay strategy was to enact an accepting and non-confrontational contact, by waiting weeks before initiating contact to allow time to observe the newcomers and their practices. Bama-ngay women were moved to the north shore for protection during this time and entire Endeavour River clan groups collaborated by waiting and watching. Bama courage was displayed by finally making contact with Cook’s men. They made the first courageous steps, three weeks into the 48 days. The Bama-ngay’s three weeks’ worth of strategy and decisions, based on sophisticated law and dynamics, is what provided an environment in which reconcil iation could occur.xix

First Contact between the Cultures

On 10 July 1770, contact between the two groups was made and continued over the following nine days. Alberta Hornsby describes the contact between the two groups: “It was a friendly contact. Our Bama-Gaay told them 150 words of the language. Our Bama Gaay showed them how to use the [gulka] (the woomera). They showed them a lot of things. They told them the names of animals, birds and different things they had. It was a pretty friendly meeting…”xx

Over the nine day period, a spirit of cooperation, curiosity and collaboration occurred as the cultures shared goods, language and meals. During these nine days, the Bama shared over 150 words with the Europeans – the words became the first recording of an Australian Indigenous language and included the word for ‘kangaroo.’

The journal entries of Joseph Banks detail their meetings in detail, for example:

“Four Indians appeard [sic] on the opposite shore; they had with them a Canoe made of wood with an outrigger in which two of them embarkd [sic] and came towards the ship but stop'd [sic] at the distance of a long Musquet [sic] shot, talking much and very loud to us. We hollowd [sic] to them and waving made them all the signs we could to come nearer; by degrees they venturd [sic] almost insensibly nearer and nearer till they were quite along side, often holding up their Lances as if to shew us that if we usd [sic] them ill they had weapons and would return our attack. Cloth, Nails, Paper, etc. etc. was given to them all which they took and put into the canoe without shewing the least signs of satisfaction: at last a small fish was by accident thrown to them on which they expressd [sic] the greatest joy imaginable, and instantly putting off from the ship made

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signs that they would bring over their comrades, which they very soon did.” 10 July 1770.xxi

“Indians came over again today, 2 that were with us yesterday and two new ones who our old acquaintance introduc'd [sic] to us by their names, one of which was Yaparico…They brought with them a fish which they gave to us in return I suppose for the fish we had given them yesterday.” 11 July 1770.xxii

“Indians came again today and venturd [sic] down to Tupias Tent, where they were so well pleasd [sic] with their reception that three staid while the fourth went with the Canoe to fetch two new ones; they introduc'd [sic] their strangers (which they always made a point of doing) by name.” 12 July 1770.xxiii

“Captn Dr Solander and myself went over in hopes to see them and renew our connections; we met with four in a canoe who soon after came ashore and came to us without any signs of fear.” 17 July 1770.xxiv

Misunderstanding

This mutual cooperation was challenged on 19 July 1770. The previous day, the Bama had gone on board HMB Endeavour for the first time. Alberta Hornsby relates: “It was a pretty friendly meeting, until the first time our Bama- Gaay when onto the boat, on to the ship. At that time, the ship had already been loaded with the tents and gun powder and all the stuff that was taken off the ship. It was already reloaded and ready to sail off. But they had to wait for the right wind to blow them out of the harbour. So they came on board and you know what they saw on the boat? Turtles. 13 turtles on board. That’s a lot of [ngawiya] to get, and to have on the boat, but they needed the turtles to take them back to England again. But you know where they got those [ngawiyagaay] from? Boulder Reef. Egrit, Boulder and Unchartered, Boulder is the more Northern one. A round ran coral, shaped like a boulder, some stick out on the high tide. In 1770 on those boulders there was a lot of [ngawiya]. They didn’t spear them, they just went and picked them up off the reef and put them in the boat and took them back to the ship. When our Bama-Gaay saw all those turtle on the boat, they got very, very angry. They wanted to throw things overboard, but they were stopped. Then they marched off the boat, left angry.”xxv

The journals of Banks and Cook note many times the importance of turtle hunting – turtles provided rich, essential food supplies for the Endeavour crew and were vital to ensuring survival in an unknown environment. Gathering, hunting and stockpil ing food was an essential component of shore duty and taken seriously.

As Joseph Banks recorded in his journal: “Shoals innumerable she had met with, upon one of them was lucky enough to see a turtle which was pursued and many more were seen, so many that three were taken with only the Boat hook. The promise of such plenty of good provisions made our situation appear much less dreadfull [sic].”xxvi

The two cultures viewed the taking of turtles from two distinctly disparate points of view: the Bama considered that resources should only be taken from the land in sustainable amounts. The turtle breeding areas were also located on significant songlines and were a respected place that had specific lore governing its use. The Bama had no concept of stockpil ing supplies for survival on a long sea voyage. Conversely, the Europeans were focused on the necessity of collecting and stockpil ing resources whenever on shore – including water, food and plants to ensure survival of the crew. It was this cultural misunderstanding that caused the two cultures to clash.

Cook noted in his journal, “…after this we returned to the Ship [sic] without meeting with anything remarkable and found several of the natives on board, at this time we had 12 Turtle [sic] upon our decks which they took more notice of then [sic] anything else in the ship.”xxvii

Banks also commented on the meeting, “Indians were over with us today and seemd [sic] to have lost all fear of us and became quite familiar…After this they venturd [sic] on board the ship and soon became our very good friends, so the Captn [sic] and me left them to the care of those who staid [sic] on board.”xxviii

Clearly, neither Cook nor Banks at that point realised that the Bama were startled and angry over the turtles kept on board. However, the next day the Bama returned to the ship and made their concern abundantly clear. Alberta Hornsby describes the fateful meeting: “The next day they came back, about 10 men came back. They left all their spears with two young boys. They went back on board the ship. They tried to grab the turtle and throw them overboard. The reason why was to let them go, because the ship had too many [ngawiya] and they were taken from a reef that is a part of the story of how [thunggul] (snake) came down the Endeavour River, went out to the reef, formed the reef, and went over to knob point, and there it went to sleep in the sun. You can still see the [thunggul] (snake) where it went to sleep in the sun.

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It got hard so you can still it there today. So, where the turtles came from belonged to this storyline of the Bama people, the Waymburr people, the [nuucul] people, whose land and territory went from Annan River, over to knob point and out to the Great Barrier Reef. So that was the reason why they were not happy about these turtles being taken. After that, in frustration, when they weren’t able to take the turtle off the boat, or throw them overboard, they took off.”xxix

Banks describes the start of the skirmish in detail: “Ten Indians visited us today and brought with them a larger quantity of Lances [sic] than they had ever done before, these they laid up in a tree leaving a man and a boy to take care of them and came on board the ship. They soon let us know their errand which was by some means or other to get one of our Turtle [sic] of which we had 8 or 9 laying upon the decks. They first by signs askd [sic] for One [sic] and on being refusd [sic] shewd[sic] great marks of Resentment; [sic] one who had askd [sic] me on my refusal stamping with his foot pushd [sic] me from him with a countenance full of disdain and applyd [sic] to some one [sic] else; as however they met with no encouragement in this they laid hold of a turtle and hauld [sic] him forwards towards the side of the ship where their canoe lay. It however was soon taken from them and replacd [sic]. They nevertheless repeated the expiriment [sic] 2 or 3 times and after meeting with so many repulses all in an instant leapd [sic] into their Canoe [sic] and went ashore where I had got before them Just [sic] ready to set out plant gathering; they seizd [sic] their arms in an instant, and taking fire from under a pitch kettle which was boiling they began to set fire to the grass to windward of the few things we had left ashore with surprizing dexterity and quickness; the grass which was 4 or 5 feet high and as dry as stubble burnt with vast fury.”xxx

Banks noted immediately the increased number of lances that the Indigenous people had brought with them. These were clearly for protection if necessary. Leaving the lances on shore when they went on the boat is a clear indication that the Bama did not intend to use force to claim the turtles. Nonetheless, the Bama clearly became frustrated with the situation, states Alberta Hornsby: “After that, in frustration, when they weren’t able to take the turtle off the boat, or throw them overboard, they took off. They got off the boat, and one of the men ran and grabbed a firestick from under the camp fire and he put all of the grass on fire, where the tents and everything else were. While Cook and the crew were busy putting out the fire, where the musical ship is, there used to be a creek, now there is a well there, there used to be a creek that ran down through there and that is where the Endeavour crew were washing their sails, linens and nets and had everything out to dry. So, the man with the firestick ran and tried to put that on fire. Cook got a musket gun. In those days they didn’t have bullets, they had little brown balls that they put into their musket, and he fired and he hit one of the man in the leg. In the re-enactment, you’ll see how he jumps high and falls down on the ground.”xxxi

Cook describes the situation: “…as soon as they had done all this they all went to a place where some of our people were washing and where all our nets and a good deal of our linen [sic] were laid out to dry, here with the greatest obstinacy they again set fire to the grass which I and some others who were present could not prevent until [sic] I was obliged to fore a musquet [sic] load with small shott [sic] at one of the rog leaders which sent them off.”xxxii

Banks also provides further detail on how the events unfolded: “The Captn [sic] in the meantime followd [sic] the Indians to prevent their burning our Linnen [sic] and the Seine which lay on the grass just where they were gone. He had no musquet [sic] with him so soon returnd [sic] to fetch one for no threats or signs would make them desist. Mine was ashore and another loaded with shot, so we ran as fast as possible towards them and came just time enough to save the Seine by firing at an Indian who had already fird [sic] the grass in two places just to windward of it; on the shot striking him, tho [sic] he was full 40 yards from the Captn [sic] who fird [sic], he dropd [sic] his fire and ran nimbly to his comrades who all ran off pretty fast. The Captn [sic] then loaded his musquet [sic] with a ball and fird [sic] it into the Mangroves abreast of where they ran to shew them that they were not yet out of our reach, they ran on quickening [sic] their pace on hearing the Ball and we soon lost sight of them.”xxxiii

Reconciliation

At this point, Banks states “We now thought we were free'd from these troublesome people but we soon heard their voices returning on which, anxious for some people who were washing that way, we ran towards them; on seeing us come with our musquets they again retird leasurely after an old man had venturd quite to us and said something which we could not understand. We followd for near a mile, then meeting with some rocks from whence we might observe their motions we sat down and they did so too about 100 yards from us.”xxxiv

Banks notes that the “little old man” was now present. Whilst Banks had no way of understanding the importance of

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older people in Aboriginal societies, the “little old man” was almost certainly a respected clan elder.

Alberta explains the importance of the rocks and the actions of the l ittle old man: “Banks said that a little old man came out of the bush. He got sweat out of his arms, he blew it, he was mumbling something, and he came forward, with a spear, with a broken tip. He came forward and Cook recognised that that man was making peace. You know why he was making peace? Because he was a Waymburr Elder. Cook called him a little old man. He made peace here because he was following the Lore. The Lore says that was not blood to be spilt on this part of Country. So, they stuck to their laws. The Bama men were frustrated. Cook and his crew had taken so much from this land, from the rivers and from the seas. They’d taken lots of things. The Guugu Yimithirr people were hospitable to Cook, but when they did the wrong thing by taking too much [ngawiya] they got very angry and frustrated. And they couldn’t do anything, they couldn’t turn around and spear them. You could imagine, Cook had muskets, something they’d seen them kill birds with. To stop them from having a big clash and creating a war this little old man came forward and he reconciled by doing it. This here, taking sweat from under your arms, is called [Narrla Mumdamaay]. You’re being smeared with sweat. In the old days people would go up to welcome somebody by taking [Narrla] from under their arms and rub it all over you. And they didn’t have deodorant before! So, sweat [narrla] was a very important thing, because that was the smell of you. So, your ancestors would recognise you.”xxxv

Banks describes the action of the man: “The little old man now came forward to us carrying in his hand a lance without a point. He halted several times and as he stood employd himself in collecting the moisture from under his arm pit with his finger which he every time drew through his mouth. We beckond to him to come: he then spoke to the others who all laid their lances against a tree and leaving them came forwards likewise and soon came quite to us.”xxxvi

Cook further describes the events: “Banks and I and 3 or 4 More went to look for them and very soon met them comeing [sic] towards us as they had each 4 or5 darts a piece and not knowing their intentions we seized upon six or seven of the first darts we met with, this alarmed them so much that they all made off and we followd [sic] them for near half a Mile [sic] and than [sic] set down and call’d [sic]to them and they stop’d [sic] also; after some little unintelligible conversation had pass’d [sic]they lay down their darts and came to us in a very friendly manner we now return’d [sic]them the darts we had taken from them which reconciled every thing [sic].xxxvii

The cultural lore that has been passed down through generations of Bama people together with the journals of Cook and Banks detail for us the journey of reconcil iation that occurred in Gangaar (Cooktown) in 1770. They describe the process of cultural misunderstanding, the attempts made to explain their cultural needs and the ensuring skirmish, and importantly, the actions taken to ensure that the two cultures reconciled and moved forward within a friendly environment, with clear attempts to avoid conflict. This is the first act of reconcil iation between Indigenous Australians and Europeans that has ever been recorded.

Following the reconcil iation, the two groups had very l ittle contact and Banks noted: “…they seemd [sic] to set no value upon any thing we had except our turtle, which of all things we were the least able to spare them.”xxxviii

A modern Act of Reconciliation

Cooktown started recognising their remarkable story of reconcil iation in 1957 when the Cooktown Progress Association began an annual re-enactment. Since that time, a formal Re-enactment Society was formed to re-enact the arrival of Cook and HMB Endeavour in Cooktown each year in June. Over the decades, the re-enactment has developed and changed to include the Indigenous perspective of Cook’s arrival. This history of celebrating the story i l lustrates the continuing importance of reconcil iation in the town and for the Cooktown community. It i l lustrates how the town embraces its shared history and shared heritage.

This nomination was instigated by the local community as a method of sharing the importance of the town’s reconcil iation story with Country. This act is a modern act of reconcil iation in the place where reconcil iation began.

Alberta Hornsby believes, “we can’t change the past, we all have a history. But here in Cooktown we have chosen to show a balance.” Local Indigenous man Harold Ludwick states: “His arrival to Australia is documented more vividly and thoroughly at Cooktown than anywhere else – it is the perfect place to celebrate reconciliation – it shows the meaning of two cultures: one people, we live and breathe the reconciliation, and this story of reconciliation is of national significance.”xxxix

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In the place where Australia’s first act of reconcil iation occurred, the local community believes that having this special story recognised is a modern act of reconcil iation for Australia. Harold Ludwick says, “Cooktown shows a story of humanity of our people, when they met with Captain Cook. They instigated meetings with Captain Cook…and it was that understanding from both cultures that made that ground zero for the birth of Australia.” He goes on to explain why this story is so significant for Australia. “It is vitally important because we have been working hard to mend this country, to try to understand the very fabric of who we are as people, as Australians. In order to do that, we got to find out who we are…it is the pedestal for both cultures to unite in a way that Australia hasn’t united since 1770. This could be the nucleus for other places to take notice of what can be achieved for the grandchildren and great grandchildren, otherwise what we have achieved in the last 248 years will be lost and we don’t have time to start again. These cultures should exist side by side, as it should be in this nation.”xl

6. Description of the place

Reconciliation Rocks

Reconcil iation Rocks is located within the riparian area of the Wallumbaal Birri (Endeavour River). Directly north-west are riparian mangroves and to the east and south are sections of the Cooktown residential area.

The rocks are relatively isolated from the main street of town in a quiet area, largely screened by vegetation from nearby residential dwellings. The surrounding mangroves, trees and grassed areas contribute to, and enhance, the natural setting of the rocks reminiscent of Cooktown’s former pre-European landscape.

The mangroves surround the rocks to their northern and north-western sides, with open grassed space surrounding their eastern and southern sides. A mature ficus is located to the west and frames this side of the site.

Reconcil iation Rocks comprises a grouping of large granite boulders which are separated into two distinct groups of rocks by a former railway cutting. There is overgrown grass around their perimeter with some small, self-seeded trees growing through the rocks. The larger grouping of rocks is approximately 9 metres long and 3.5 metres at its widest. The smaller grouping is approximately 6 metres long and 3 metres wide at its widest point. Both groupings taper off at their long ends. Each grouping reaches a height of approximately 2 metres.

The Rocks were separated in two clusters when the site was cut through in 1884 for the railway embankment of a wharf l ine associated with the Cooktown to Laura Railway.xli The two areas of rocks are only separated by a distance of approximately 2 metres. The area closest to the margraves contains the largest grouping of rocks and the interpretive signage for the site.

Reconcil iation Rocks is the location of the first recorded act of reconcil iation in Australia. There are no formal paths, fences or access areas. There is one small interpretation sign that states:

It was here on these rocks that a group of eleven Guugu Yimithirr men and James Cook and several of his companions reconciled their differences and restored the peace and friendship that was the defining nature of the European’s stay in Endeavour River.

19th July 1770

Banks – “Then meeting with some rocks from whence we might observe their motions we sat down and they did so too about 100 yards from us. The little old man now came forward to us carrying a lance without a point. We beckoned him to come; then he spoke to the others who all laid their lances against a tree and leaving them came forward likewise and soon come quite to us.”

Cook – “We now returned the darts we had taken from them which reconciled everything.”xlii

In his Endeavour Journal, botanist Joseph Banks described the rocks as follows:

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We followd [sic] for near a mile, then meeting with some rocks from whence we might observe their motions we sat down and they did so too about 100 yards from us.xliii

The rocks were not described in Cook’s Endeavour journal – Cook simply stated that they followed the Indigenous people to a place approximately half a mile from the Endeavour.

Condition

The site presents as a remarkably intact place which, although close to the town centre, retains an isolated ambience conducive to quiet reflection. There are no pedestrian pathways leading to the site from Furneaux Street off Sherrin Esplanade, assisting with the quiet atmosphere. The site vegetation is maintained by the local Cook Shire Council and is held in high regard by the local community.

There are very few early photographs and no early paintings of Reconcil iation Rocks to compare the existing site condition; descriptions of the Rocks in the journals of Cook and Banks are relatively brief. The photographs (see below) indicate that the area of rocks was once quite large and also indicate that Cooktown’s landscape has changed over the last 120 years. This large area has l ikely been disturbed by the construction of the railway, nearby road and houses, as well as the expansive growth of the mangrove area.

The site has clearly undergone some change over time, most notably the creation of the railway embankment through the site in the 1880s, which resulted in some of the rocks being pushed to the side and the site divided in two.

Further alterations include the construction of Adelaide Road (an unsealed road) around the southern perimeter of the site, residential encroachment to the south and a power pole in the western section of the site.

Plans to extend interpretation and access to Reconcil iation Rocks, if undertaken with significance as the basis and in a sympathetic manner, would provide an opportunity to enhance the place’s values. However, if undertaken unsympathetically or with inappropriate additions, such plans would have the potential to erode the values and quiet nature of the site.

7. Statement of cultural heritage significance

Decide which criteria are relevant to your application and complete a response for each in the boxes below. Write ‘not applicable’ against the criteria that are not relevant to your application.

CRITERION A the place is important in demonstrating the evolution or pattern of Queensland’s history

Located in the Cape York Peninsula of Queensland, Reconcil iation Rocks is of outstanding value to both Queensland and the nation as the place where Australia’s first recorded act of reconcil iation took place and where 48 days of mutual respect and contact occurred between the Indigenous Bama-ngay and the Endeavour Crew in 1770. It demonstrates the beginning of a reconcil iation journey that commenced in what today is Queensland but that is important nationally, the beginning of Australia’s reconciliation journey and the foundations of a shared history that evolved through the practice of respect, shared understandings and recognition of the value of other cultures. Historically, Reconcil iation Rocks marks the start of the reconcil iation journey that began in Cooktown pre-settlement and continues within the town today. It is the place of Australia’s first recorded act of reconcil iation, as recorded in the journals of James Cook and Joseph Banks and endorsed through generations by the Indigenous Bama-ngay people. Further sustained efforts at reconcil iation and recognition of Indigenous civil rights did not occur until well into the twentieth century. Reconcil iation Rocks thus brings Australia’s reconciliation journey forward by more than a century and provides the blueprint for a continuation of this reconcil iation process with mutual respect and understanding. Reconcil iation Rocks demonstrates the remarkable story of the first sustained contact that

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occurred between these two cultures. During the 48 days that Cook and his crew were in Wayumburr (Cooktown), they encountered a strong, dynamic and cultured group of Indigenous people – the substantial time ashore allowed the explorers to document the extensive dynamics and humanity of Australian Indigenous people. Reconcil iation Rocks and the activities that occurred there are of outstanding value for their association with James Cook and Joseph Banks on their 1770 exploration of Australia’s east coast. It was at Cooktown where they spent meaningful time (48 days) collecting specimens, sketching the land, making observations and, most importantly, exchanging contact and detailed cultural information with the local Indigenous people. This included the first recordings of Australian Indigenous language, with 132 Bama-ngay words recorded, including the word “gangurru” which was translated to the European word kangaroo.

Reconcil iation Rocks demonstrates the power of cultural wisdom and the desire for peace despite cultural differences – after four weeks ashore, although the local Indigenous people were angered by the over-fishing of turtles by the Europeans and their failed attempt to make the Europeans return the turtles. Despite the ensuring skirmish, the Bama-ngay were determined to reconcile and their Elder (the l ittle old man) approached Cook and his men with spears that he had broken the heads off – this was a potent symbol that there was to be no more fighting, that peace should prevail. Cook records in his journal “that all was then reconciled.” Harold Ludwick, a Bama man, shares “the l ittle old man showed the necessary wisdom, but not retaliation, because he knew it was sacred and neutral ground, and the lore could not be broken so he instigated the reconcil iation and Captain Cook accepted it.”

Reconcil iation Rocks is of outstanding value because of its special association with the “little old man” – a Bama elder recorded in James Cook and Joseph Bank’s journals as being the instigator of reconcil iation and the peacemaker. This man and his actions were recorded in the journal of botanist Joseph Banks: “The little old man now came forward to us carrying in his hand a lance without a point. He halted several times and as he stood employd [sic] himself in collecting the moisture from under his arm pit with his finger which he every time drew through his mouth. We beckond [sic] to him to come: he then spoke to the others who all laid their lances against a tree and leaving them came forwards likewise and soon came quite to us.” The Little Old Man instigated the act of reconcil iation and ensured that peace was restored between the two cultures. He was the first instigator of peace following fighting between Europeans and Aboriginals in Australian history.

Reconcil iation Rocks is of outstanding value as the starting point, in Queensland, of Australia’s reconcil iation history and for the continued role the place plays in Australia’s reconciliation journey. Indeed, the process of reconcil iation and Indigenous civil rights in history is largely confined to the later twentieth century onwards. Reconcil iation Rocks reframes our understanding of this important part of our history. Harold Ludwick summarises the outstanding value of Reconcil iation Rocks as: “The history of Cooktown is more important … as Cook spent the most time there than any other single places [sic] during his travels. It was the most contact with a first nations people that Cook had during any of his travels. His arrival to Australia is documented more vividly and thoroughly at Cooktown than anywhere else – it is the perfect place to celebrate reconciliation – it shows the meaning of ‘two cultures: one people’- here we live and breathe the reconciliation, and this story of reconciliation is of national significance.” “We can’t change the past, we all have a history,” says Bama Aunty Alberta Hornsby, “But here in Cooktown we have chosen to show a balance.” It is this balance that is represented by Reconcil iation Rocks, the place of Australia’s first recorded act of reconcil iation and the place of continued reconcil iation through the recognition of shared history.

These values are expressed by the wide open space around rocks, the lack of modern infrastructure at the site, the natural landscape and setting of the site and its surrounds, and the

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continued use and interpretation of the rocks and their story of reconcil iation.

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CRITERION B the place demonstrates rare, uncommon or endangered aspects of Queensland’s cultural heritage

Reconcil iation Rocks is rare as the only place in Queensland, and Australia, where in the eighteenth century an act of reconcil iation was recorded. Further, Reconcil iation Rocks is the only place in Queensland to represent the nation’s reconcil iation journey. It is also the earliest of any of these places nationally.

Reconcil iation Rocks is unique in being the only pre-settlement place of extended contact between Indigenous Australians and Europeans, also as the place of first recorded reconcil iation in Australia.

Indeed, Reconcil iation Rocks brings forward the established dates of Australia’s reconciliation journey by more than a century and provides an insight into pre-settlement Indigenous-explorer relations. Reconcil iation Rocks strongly embodies Australia’s history of early contact, reconcil iation and the fight for civil rights.

The outstanding value of Reconcil iation Rocks is recognised by the local Indigenous community, who strongly believe that the place should be used to showcase, to all Australians, the process of reconcil iation for the future healing of the nation. With its unique shared story, this place is of outstanding value.

Professor Mark McKenna (Sydney University) explains Reconciliation Rock’s significance as follows: “For any of us to develop a truly honest and informed historical consciousness in Australia requires a double-act: to hold both the violent dispossession of Indigenous Australians and the steady emergence of a society built on equality, democracy and freedom from racial discrimination in our imagination at the same time, and to do so by hearing both the Indigenous and non-Indigenous perspectives. The shared telling of Cooktown’s founding moment is one guiding light.” He continues: “The Guugu Yimithirr’s decision to reconcile with Cook transcends time and place. Both local and national in resonance, it transforms Cooktown from a frontier town to a place of community and national rebirth. This is why, as the place of the first recorded reconciliation between Indigenous and non-Indigenous Australians, it carries such potential for the residents of Cooktown, Queensland and Australia.”xliv

These values are expressed in the natural setting and landscape, the largely unaltered state of the rocks and the continued use of the site as a place for education, via interpretation (on site and through tours), that aims to raise awareness of Australia’s reconcil iation journey and the importance it plays in contemporary Australia.

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CRITERION C the place has potential to yield information that w ill contribute to an understanding of Queensland’s history

Reconcil iation Rocks represents a generally untold and unrecognised part of Queensland’s and Australia’s history. The stories passed down through oral tradition, which are corroborated by the entries in the journals of Cook and Banks, relate the first step in Australia’s reconciliation journey. The “translation” of the Journals from an Indigenous perspective provides new meaning to the information contained in the journals and helps us understand the perspective from “shore to ship” rather than from the traditional “ship to shore” perspective. These stories and their importance are recognised in the 2020 State Library of Queensland exhibition, “Spoken.”

CRITERION D the place is important in demonstrating the principal characteristics of a particular class of cultural places

Does not meet this criterion

CRITERION E the place is important because of its aesthetic signif icance


CRITERION F the place is important in demonstrating a high degree of creative or technical achievement at a particular period


CRITERION G the place has a strong or special association w ith a particular community or cultural group for social, cultural or spiritual reasons

Reconcil iation Rocks has outstanding value because of the place’s strong and special association with the Cooktown community, Indigenous and non-Indigenous. Reconcil iation Rocks is recognised by this community as a place of immense significance that demonstrates the complex cultural structure of the Bama-ngay, the story of Australia’s reconciliation and the place of the first recorded act of reconcil iation between Indigenous Australians and European explorers. It is a publicly accessible symbol of the power of shared history and shared futures.

Many of the local Indigenous community are descendants of the Bama-ngay encountered by Cook and his Endeavour crew. Reconcil iation Rocks is a place of outstanding community pride and value, and a tangible demonstration of the abil ity of cultural heritage places to assist in the process of reconcil iation. It has been noted recently at the national level that, “there have been…significant reconnections between indigenous communities and places. From a heritage perspective, such connections do not necessarily need to be continuous to be significant. In some cases, re-acquisition of knowledge through the rediscovery of significant places and practices – which has arisen from opportunities to participate in cultural heritage management – counters the loss of traditional cultural practices and social connections.”xlv Reconcil iation Rocks is an excellent example of the reconnection of Indigenous communities to their stories, the importance of translation of European texts by Indigenous peoples and the significant cultural benefits that this brings.

Additionally, Reconcil iation Rocks has special association with the Cooktown Re-enactment Association, which comprises Indigenous and non-Indigenous local people who, using the vehicle

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of a shared festival event, have re-enacted together and annually for 60 years the 48 days of contact and the first recorded act of reconcil iation. The three day Discovery Festival in 2018 included an inaugural commemoration at Reconcil iation Rocks. To represent the 48 days of contact that occurred, for July 2020 members of the Cooktown community had planned a Discovery Festival to mark the 250 years since the contact between the two cultures Reconcil iation Rocks would have formed a major component within the Festival had public health requirements not been in place. This nomination has been prepared at the behest of the local community, including the Hope Vale Congress Aboriginal Corporation (the co-nominators), prominent local Bama, the Cooktown Re-enactment Association and National Trust of Australia (Queensland), the owner since 1969 of the James Cook Museum in Cooktown.

The Queensland Heritage Register values are expressed through the sense of open space and quiet contemplation at Reconcil iation Rocks, physical relationship of this place to the foreshore area where HMB Endeavour was beached for repairs, and its continued use for heritage interpretation, community events and commemorations.

CRITERION H the place has a special association w ith the life or w ork of a particular person, group or organisation of importance in Queensland’s history

Reconcil iation Rocks is of outstanding value to Queensland and Australia because of its special association with the “little old man” – a Bama elder recorded as being the instigator of reconcil iation and the peacemaker. This man (Ngamu Yarrbarigu) and his actions were recorded in the journals of botanist Joseph Banks and Capt. James Cook, both of which clearly attribute to the actions of Ngamu Yarrbarigu the reconcil iation that occurred between the two groups. Despite cultural misunderstandings and the hostil ities between the groups, the l ittle old man offered peace and it was accepted by the European explorers at Reconcil iation Rocks. This remarkable act is the first record of peace negotiations between Indigenous and non-Indigenous Australians and provides a blueprint for future negotiations based on mutual respect and appreciation for the value of two cultures l iving respectfully together.

Reconcil iation Rocks and the activities that occurred there are also of outstanding value for their association with Capt. James Cook and Joseph Banks on their 1770 voyage of exploration along Australia’s east coast. It was at Cooktown where they spent meaningful time (48 days) collecting specimens, sketching the land, making observations and, most importantly, exchanging contact and detailed cultural information with the local Indigenous people. This included the first recordings of Australian Indigenous language, with 132 bama-ngay words recorded, including the word “gangurru” which was translated into the European word for kangaroo.

Capt. James Cook played a role in the skirmish and the subsequent reconcil iation between the two cultures, a role witnessed by Banks and recorded in detail in his journal. This association is demonstrated by the town’s name and in various commemorations and memorials placed across the town, including one at Reconcil iation Rocks and one at the place where HMB Endeavour was beached.

Reconcil iation Rocks and its association with the “little old man”, with James Cook and with Joseph Banks, is of outstanding heritage value. This outstanding value is expressed by the entirety of the site, the rocks, their setting and their relationship to the natural landscape surrounding them. This value also is expressed through the continued use of the site for modern acts of interpretation, storytell ing and continued reconcil iation.

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Summary Statement of Significance

Reconcil iation Rocks – the Birthplace of Australia’s Reconcil iation (Reconciliation Rocks) is of outstanding value as the place where Australia’s first recorded act of reconcil iation took place and where 48 days of mutual respect and contact occurred between the Indigenous Bama-ngay and the crew of HMB Endeavour in 1770 – as recorded in the Endeavour journals of Captain James Cook and Joseph Banks and re-translated by the Bama-ngay of Cooktown.

Reconcil iation Rocks is of outstanding value as the birthplace of Australia’s reconciliation journey and the foundations of a shared history that evolved through the practice of respect, shared understandings and recognition of the value of other cultures. Reconcil iation Rocks brings Australia’s reconciliation and indigenous civil rights movement forward by more than a century.

Reconcil iation Rocks is of outstanding historical value for its strong association with the remarkable story of sustained contact between two cultures that occurred in Cooktown in 1770. During the 48 days that Cook and his crew were in Cooktown, they encountered a strong, dynamic and cultured group of Indigenous people. The substantial time ashore allowed the explorers to document the extensive dynamics and humanity of Australian Indigenous people. It was these cultural dynamics, combined with Cook’s luck in beaching HMB Endeavour on land recognised by the Bama-ngay as neutral, which created the platform of observation, diplomacy, acceptance and humanity that allowed the act of reconcil iation to take place between the two cultures.

Reconcil iation Rocks is of outstanding value for its rarity. It is the only place in Australia where a pre-settlement act of reconcil iation between Indigenous Australians and European explorers occurred. It is the place where the first recorded act of reconcil iation occurred between Indigenous Australians and European explorers. It is one of only a very few places that represent Australia’s reconciliation journey and is the earliest of these places. There are very few places with similarities to Reconcil iation Rocks and none represent a part of this early history.

Reconcil iation Rocks has outstanding value because of the place’s strong and special association with the Cooktown community, Indigenous and non-Indigenous. Reconcil iation Rocks is recognised by this community as a place of immense significance that demonstrates the complex cultural structure of the Bama-ngay, the commencement story of Australia’s reconciliation and the place of the first recorded act of reconcil iation between Indigenous Australians and European explorers. The place is a publicly accessible symbol of the power of shared history and shared futures.

Many of the local Indigenous community are descendants of the Bama-ngay encountered by Cook and his Endeavour crew and Reconcil iation Rocks is a place of outstanding community pride and value, and a tangible demonstration of the abil ity of cultural heritage places to assist in the process of reconcil iation. Reconcil iation Rocks is of outstanding value to the nation for demonstrating a pre-settlement depth of Indigenous culture and practice, as related through Bama-ngay oral tradition and recorded in the journals of Joseph Banks and Capt. James Cook. Reconcil iation Rocks is laden and layered with Indigenous tradition – pre-contact, contact and post-contact.

Reconcil iation Rocks offers outstanding significance for its continued reconcil iation focus and tradition of sharing history in order to move forward. With its strong, shared story, the site is a rare place with outstanding value to Queensland and to the nation.

8. Site plan showing proposed boundary

See Figure 3 below.

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9. Location

Location

Reconcil iation Rocks is located in the far north Queensland town of Cooktown, on the southeast coast of the Cape York Peninsula. It is sited immediately south-west of the Sherrin Esplanade and Adelaide Street junction (both unsealed roads) on the land edge of the riparian mangrove area.

The proposed boundary encompasses parts of Lot 3 USL8248, Lot 2 C179109 and the Adelaide Street road reserve. Lot 2 C1179109 is a state reserve tenure with Cook Shire Council as trustee. The adjacent road reserve is a local road administrated under Cook Shire Council Local Laws.

Boundary

The boundary of Reconcil iation Rocks contains the entirety of the Rocks and a 100metre circumference boundary around the site, creating a site area of approximately 6,823.6m². The site midpoint and boundary are shown on Figures 3 and 4

The boundary was selected after detailed consultation and discussion with the local Bama people. Several options were considered, such as including other areas associated with the story including the area where HMB Endeavour was beached and the campsite. However, consultation indicated an extremely strong, local indigenous preference for the boundary to be confined to the site of Rocks with an ample buffer to protect view lines.

Accordingly, the boundary proposed in this l isting includes all the elements of the site and creates a visual setting around the rocks.

Quote from 2019 January Consultation Report regarding the proposed boundary:

It was put to the yarning group to consider specifically ‘where’ the Listing should cover. Unanimously, the group agreed to stick with the site of the Rocks. Alberta Hornsby [local indigenous Aunty] justifies this geographically, since the Bama group would have led Cook to that site specifically to reconcile, since any further along the track would not be viable: Behind the current bakery is a woman’s site, behind the racecourse is a birthing site, at the racecourse is an initiation site. Put simply, they were led to that spot to keep them away from other spots. In relation to precisely where, all agreed to consider it ‘a vicinity’, and that a 100m radius around the famed rocks, including out into the mangroves is the best idea.

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Figure 1: Location of Cooktown within Australia. Image courtesy of Google Maps.

Figure 2: Location of Reconcil iation Rocks within Cooktown (indicated by the blue arrow). Image courtesy of Google Earth.

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Figure 3: Reconcil iation Rocks proposed nomination boundary. Image courtesy of DES.

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10. Photographs

See Attachment A.

11. Lodgement

All sections of this form must be completed and attachments prepared (in particular the site plan showing the proposed heritage boundary and photographs of the place) before an application is lodged. Incomplete applications cannot be accepted.

Send one copy of the completed form and attachments to:

Email: [email protected]

OR Post:

Applications Coordinator Heritage Branch Arts and Heritage Department of Environment and Science GPO Box 2454 Brisbane Qld 4001

Further information

• email [email protected]

• call 13 QGOV (13 74 68) and ask to speak to the Applications Coordinator, Heritage Branch

• visit www.qld.gov.au/environment/land/heritage/

i National Heritage Places: Quinkan Country. National Heritage List inscription date 12 November 2018. Information accessed at http://www.environment.gov.au/heritage/places/national/quinkan-country

ii Ibid. iii Ibid. iv Gordon, Willy, 2010. Cooktown and the First Reconciliation. In “The Guurrbi Blog”. Accessed on 8 July 2018 at http://guurrbitours.blogspot.com/2011/11/first-reconciliation.html

v Ibid. vi Bennet, Judy. 2005. Indigenous Entrepreneurship, Social Capital, and Tourist Enterprise Development: Lessons from Cape York. A thesis submitted in total fulfi lment of the requirement for the degree of Doctor of Philosophy, La Trobe University, p. 87.

vii Pers Comm. Gordon, Willy. 13 December 2018.

http://www.qld.gov.au/environment/land/heritage/

http://www.environment.gov.au/heritage/places/national/quinkan-country

http://guurrbitours.blogspot.com/2010/10/cooktwon-small-town-whose-history.html


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viii 19 July 1770. Captain Cook's Endeavour Journal. Published by South Seas, using the Web Academic Resource Publisher at http://nla.gov.au/nla.cs-ss-jrnl-cook-about ix Ibid. x Gordon, Willy, 2010. Cooktown – the small town whose history changed the world. In “The Guurrbi Blog”.Accessed on 8 July 2018 at http://guurrbitours.blogspot.com/2010/10/cooktwon-small-town-whose-history.html

xi Ibid. xii Ibid. xiii Alberta Hornsby in Relative Creative. July 2018. Cook250 NTAQ: A Commitment to Respectful Dialogue. Community Engagement Report, p. 16.

xiv Ibid.

xv Ibid.

xvi Ibid.

xvii 7 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xvii i 8 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xix Schultz, Tristian, pers comm, January 2019.

xx Hornsby, Alberta in Relative Creative. July 2018. Cook250 NTAQ: A Commitment to Respectful Dialogue. Community Engagement Report, p16.

xxi 10 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xxii 11 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xxii i 12 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xxiv 17 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html

xxv Hornsby, Alberta in Relative Creative. July 2018. Cook250 NTAQ: A Commitment to Respectful Dialogue. Community Engagement Report, p16. xxvi 8 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxvii 19 July 1770. Captain Cook's Endeavour Journal. Published by South Seas, using the Web Academic Resource Publisher at http://nla.gov.au/nla.cs-ss-jrnl-cook-about

xxvii i 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxix Hornsby, Alberta in Relative Creative. July 2018. Cook250 NTAQ: A Commitment to Respectful Dialogue. Community Engagement Report, p16. xxx 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxxi Paykel Creative. April 5, 2018. Cooktown 2020 - Alberta Hornsby Interview. Accessed on 8 January 2019 via https://vimeo.com/263281503

http://nla.gov.au/nla.cs-ss-jrnl-cook-about


http://gutenberg.net.au/ebooks05/0501141h.html










https://vimeo.com/263281503

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xxxii 19 July 1770. Captain Cook's Endeavour Journal. Published by South Seas, using the Web Academic Resource Publisher at http://nla.gov.au/nla.cs-ss-jrnl-cook-about xxxiii 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxxiv 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxxv Hornsby, Alberta in Relative Creative. July 2018. Cook250 NTAQ: A Commitment to Respectful Dialogue. Community Engagement Report, p16. xxxvi 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxxvii 19 July 1770. Captain Cook's Endeavour Journal. Published by South Seas, using the Web Academic Resource Publisher at http://nla.gov.au/nla.cs-ss-jrnl-cook-about

xxxviii 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xxxix Paykel Creative. April 5, 2018. Cooktown 2020 - Alberta Hornsby Interview. Accessed on 8 January 2019 via https://vimeo.com/263281503

xl Ludwick, Harold, October 2018. Video Interview: James Cook Museum: A modern Act of Reconciliation. xli Knowles, JW. 1966. The Cooktown Railway. Australian Railway Historical Society, Brisbane, p. 3. xlii 19 July 1770. Sir Joseph Banks. The Endeavour Journal of Sir Joseph Banks. Accessed October 2018 at http://gutenberg.net.au/ebooks05/0501141h.html xliii 19 July 1770. Captain Cook's Endeavour Journal. Published by South Seas, using the Web Academic Resource Publisher at http://nla.gov.au/nla.cs-ss-jrnl-cook-about xliv McKenna, Mark. 2019. Letter of Support for the National Heritage Nomination of Reconcil iation Rocks. xlv Mackay, Prof. Richard. 2016. Australia State of the Environment: Heritage. Report prepared for the Australian Government Department of Environment and Energy, p. 27.







https://vimeo.com/263281503



Attachment B Section 10: Photographs, Reconciliation Rocks

Queensland Heritage Register nomination – Reconciliation Rocks 1

Current images

Figure 1: Reconciliation Rocks, looking north-west toward the larger grouping of rocks from the railway cutting which separates the two groupings of rocks.

Figure 2: Reconciliation Rocks, looking north from the railway cutting which separates the two groupings of rocks. The mangroves can be seen in the far distance of the rocks.

Attachment A Section 10: Photographs, Reconciliation Rocks


Figure 3: Reconciliation Rocks, looking north, looking north from the railway cutting which separates the two groupings of rocks. The mangroves can be seen in the far distance of the rocks.

Figure 4: Reconciliation Rocks, looking north-west. The railway cutting can be seen clearly and the second smaller grouping of rocks is located to the right of the image.



Figure 5: Reconciliation Rocks, looking east. The larger grouping of rocks is located in the left of the image, with the 1884 railway cutting clearly illustrating how it has separated the two areas of rocks. The smaller grouping of rocks is in the middle foreground.



Historic images

Figure 6: Endeavour River at Cooktown, circa 1878, prior to the railway construction disturbing the Rocks. Note the area of rocky granite outcrop in the right centre. Image courtesy of State Library of Queensland (Section of image APO-008-01-0025).i

Figure 7: View of Cooktown, ca. 1886, showing Reconciliation Rocks in centre of image. Note that the arch-roofed railway engine shelter has yet to be constructed but the two-storey railway station building is extant. Image courtesy of State Library of Queensland (Section of negative number 38755).ii



Figure 8: Reconciliation Rocks can be seen in mid image. Note the lack of mangroves to the north of the rocks at this time; their encroachment has been more recent. Image courtesy of Museum of Applied Arts & Sciences (Glass negative, half plate, 'Cooktown, Queensland', Kerry and Co, Sydney, c. 1895-1917).iii

Figure 9: Section of image entitled “Aboriginal man looking over Cooktown, Queensland” (Please note that for this report the image has been cropped and the section depicting the Aboriginal man and broader landscape has been removed). Image courtesy of the National Library of Australia (PIC Album 1197/1 #PIC/15675/69). Reconciliation Rocks in is the image centre. Originally a postcard, the full image also appeared in the Queenslander, 4 March 1916.



Figure 10: An aerial image of Cooktown in 1961. The railway has been removed however its cutting is still clearly demarcated in the landscape and the area of the Rocks can be seen. The mangroves have encroached toward town by this time (Image #QAP1975028_1961).

i State Library of Queensland Image. Title: The Endeavour River at Cooktown (Image APO-008-01-0025).

ii State Library of Queensland Image. Title: View of Cooktown, ca. 1886. (Negative number: 38755).

iii From https://collection.maas.museum/object/28536#&gid=1&pid=1 Glass negative, half plate, 'Cooktown, Queensland', Kerry and Co, Sydney, c. 1895-1917. 2017, Museum of Applied Arts & Sciences, accessed 30 January 2019, https://ma.as/28542

https://collection.maas.museum/object/28536#&gid=1&pid=1

https://ma.as/28542

received 15 september 2020 application form · application form . heritage . entry of a place in...

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