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PDF (Whole Thesis) - USQ ePrints - University of Southern ...

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calls. Most exciting <strong>of</strong> all she showed her how to make fire by rubbing the sticks<br />

together, and cook in the ashes the aboriginal way. (Wallace, 1958, p. 112)<br />

Lura’s superior knowledge is further communicated by being able to respond to questions<br />

from Julie, such as:<br />

“What are they?” whispered Julie.<br />

“they are brolgas or native companions,” said Lura. “They are Australia’s only<br />

true crane.” (Wallace 1958, p. 112)<br />

So, while the types <strong>of</strong> knowledge Lura shares with Julie are very traditional Indigenous<br />

knowledges which could potentially categorise Lura (as representative <strong>of</strong> Indigenous<br />

Australians) as only belonging to a traditional culture and not part <strong>of</strong> contemporary society,<br />

two key points in the narrative dismisses this claim from being made. First, Lura and her<br />

family live on a share farm with other non-Indigenous families as stated in the opening two<br />

paragraphs:<br />

Julie, a little English girl, arrived with her parents to live in sunny Queensland. They<br />

were to help with a share farm along the coastal region.<br />

On this farm also lived an aboriginal couple, who had one piccaninny, named<br />

Lura, just about Julie’s age. (Wallace, 1958, p. 112)<br />

The second key point is the image <strong>of</strong> the two girls, where both girls are dressed the same, in<br />

contemporary clothing (see Source 6.40 to view this image).<br />

Racial heritage is an important marker (in this story) whether from the dominant culture, in<br />

the case <strong>of</strong> Julie or from the non-dominant culture, in the case <strong>of</strong> Lura. Both have their racial<br />

heritage mentioned when the reader is first introduced to them. Despite this, the indigeneity<br />

<strong>of</strong> Lura, as one <strong>of</strong> the two central characters in the narrative, is not used in a way to make her<br />

a ‘spectacle’ or ‘other’. Instead, Lura’s knowledge is respected as both interesting (in the case<br />

<strong>of</strong> the story <strong>of</strong> the Brolgas) and useful (in the case <strong>of</strong> building shelter, and cooking food).<br />

Terms such as “piccaninny” (Wallace, 1958, pp. 112, 113) and “lubra” (Wallace, 1958, p.<br />

113) are used; the first to describe a young Indigenous girl and the latter to describe an<br />

273

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