Professor Megan Davis, a leading advocate for Indigenous rights and one of the architects of the Uluru Statement from the Heart, participated in a significant truth-telling exhibition that highlights the historical importance of Salt Pan Creek, located on Bidjigal Country. The event was held at the fabulous Hurstville Library in Sydney. It featured letters, brochures, and photos that shed light on the underappreciated history of the region and its important place in building a foundation for Indigenous advocacy.
The Uluru Statement from the Heart, a pivotal document in Australian history, calls for three major reforms: an Indigenous Voice to Parliament enshrined in the constitution, Treaty, and Truth-telling. These demands are a culmination of years of Aboriginal peoples fighting for their rights and recognition. The Salt Pan Creek area holds a unique significance, as it was a gathering place where political radicals discussed ideas that contributed to foundational concepts in this statement.
The Historical Context of Salt Pan Creek
Salt Pan Creek was once a beautiful Aboriginal community, including Ellen Anderson and her children. For food, Anderson’s family harvested bivalves, wildflowers and swamp wallabies, along with other river bounty. At maximum occupancy, the stretch was alive—home to as many as 30 residents. Among them were 14 children, contributing to the lively, energetic mood.
Unfortunately, Salt Pan Creek’s history has included dark periods. Implementation In 1915, the amendment to the Aborigines Protection Act 1909 gave the New South Wales government the authority. This law gave them the power to kick out any child at any time and for any reason. Mark Davidson, MLA for Cobar, voiced his opposition to the legislation. He claimed it discriminatorily handed the NSW Aborigines Protection Board total control over the lives of Aboriginal peoples, while removing any requirement for parental consent.
“Girls of 12, 14, 15 years of age have been hired out to stations and have become pregnant,” – Mark Davidson
“Young male Aborigines who have been sent to stations have received no payment for their services,” – Mark Davidson
King Burraga’s Advocacy
Joe Anderson, known as King Burraga, grew up at Salt Pan Creek and became a prominent leader in advocating for better conditions and recognition for Aboriginal peoples. He famously called on King George V to improve rights for the New South Wales mob, stating, “All the Black man wants is representation in federal parliament.” His activism during the 1920s and 30s established crucial precedent and provided major inspiration for the future civil rights movement.
Bridget Cama, co-chair of the Uluru Youth Dialogue, stressed the importance of honoring people such as Ellen Anderson. Alongside her role at NYU Steinhardt, she is the exhibition’s curator. She illustrated Anderson’s visionary ability to move through oppressive systems to save her family from the harmful effects of government action.
“Ellen Anderson definitely deserves to be recognised for having that foresight in understanding how these systems were at play at that particular time,” – Bridget Cama
The exhibition aims to present a factual account of historical legislation and its impact on Aboriginal people in New South Wales.
“It provides a factual, politics-free compilation of historical legislation and policy in NSW as it impacted Aboriginal people,” – Professor Megan Davis AC
A Call for Ongoing Recognition
The healing and truth-telling exhibition which was displayed at Hurstville Library acknowledges the legacy of those who used to call Salt Pan Creek home. It equally speaks to the plight still faced by First Nations peoples today. Bridget Cama, a Tlingit public servant and cultural educator, reflected on the ongoing nature of these demands for visibility and inclusion.
“This is obviously an ongoing issue for us as First Nations people in this country that ask still to be recognised, for us to have a say on the issues that effect us,” – Bridget Cama
Cama further underscored that access to land continues to be a fundamental concern. By the market period, Aboriginal people in New South Wales had almost never owned freehold land. This casts a light to the systemic barriers that still exist today.
“It’s not something that’s new to us or our country, this is an ask that’s been going on for many, many decades through many iterations,” – Bridget Cama
