The essay seeks to explain why using the term ‘Black’ to refer to people of African descent risks being met with hostility in the Australian context.
Thank you to Cianan, for the great conversation in the comment section following the essay, which helps clarify some of the issues raised:
“In the dominant Australian narrative, Blacks are regarded as Aboriginal. This is a narrative with little space for non-Indigenous Black Australians.”
This seems to be the crux of the article. I don’t agree.
I don’t agree that the dominant Australian narrative around race vests Blackness exclusively within Aboriginal and Torres Strait Islander people. While it is true that Indigenous Australians are regarded as Black, there is nothing in that which precludes other forms of Blackness in the Australian context.
Indeed, I have never encountered an Indigenous person saying that Blackness is exclusively an Indigenous category.
“Neither migrant nor Indigenous, we are also Black Australians.”
Regarding the second part of the article, I’m afraid I don’t really follow.
I agree that non-Indigenous Black people in Australia have a distinct identity amongst ‘migrant’ communities. But I don’t understand how that distinct identity renders non-Indigenous Black Australians as not migrants?
Everyone in Australia who is not Indigenous, is a migrant in some sense. Also, in the same way as it is possible to be a non-Indigenous person and be Black, it is possible to be a Black Australian and a migrant.
(Full disclosure – I’m Indigenous.)
Cianan, thanks for your great comment.
It’s true that all non-Indigenous Australians are, in some sense, migrants. But there is also a distinct use of “migrant” in Australian discourse around race and identity. In this usage, migrants are a particular kind of settler, generally seen as entering Australia in the post-World War II period.
The dominant narrative that I describe draws on this usage, to contrast “migrants” with white, predominantly British, “settlers”. In this narrative, it is these white settlers who are the “default” non-Indigenous Australians. The post-war migration then becomes framed as part of a story about a latter-day change in the racial and cultural make-up of settler Australia.
In the context of non-Indigenous Australian Blackness, this same narrative then identifies this category with African migration – particularly from Sudan and the Horn of Africa – that has taken place over the past 20 to 30 years.
For instance, the government’s citizenship document describes pre-WWII Australia as a “European outpost” and talks about African migration occurring after 1975. As someone who was born in Australia before 1975 to a white Australian parent of convict ancestry, and who grew up before the large-scale migration of African people to Australia, I lived with this narrative – in Australian history books, in Australian stories, in Australian film and television – that denied that I existed. This narrative presents a racist aspiration – White Australia as a policy for migration and settlement – as if it was a reality.
The truth is that African diaspora – and hence non-Indigenous Blackness – has been part of Australia from the beginning of colonisation. In that sense, non-Indigenous Blackness in Australia is no more migrant than – and just as Australian as – those 1788 colonists who were white British.
I don’t know if it’s a good thing or a bad thing that Black people encounter one another across this colonist/Indigenous divide – that the divide does not equate to Black encountering white. One way someone might think it is a bad thing is that it dilutes the political power and unity of Black Australia. One way someone might think it is a good thing is that it connects the struggle against colonisation to the world-wide Black struggle against racism (I think this was Roberta Sykes’ view).
But whether it is good or bad, my essay is trying to say that this is the reality.
Oh, I think I understand better what you’re saying – please correct me if I’m wrong or if I misconstrue your argument. And thank you for taking the time to respond :).
I agree that people commonly make a racialised distinction between migrant and settler, where migrants tend to be non-white (at some time – even if the boundaries of whiteness have shifted over time to accommodate some members of some migrant communities depending on their capacity/willingness to assimilate into white Australia) and settlers tend to be white. There is often a temporal distinction people make – where migrants are people who have come more recently, and settlers are those who did most of the displacing and dispossessing of Indigenous peoples.
I think both these distinctions blur the fact that migrants are settlers, and all settlers are migrants. And all settlers are part of the colonising force that has actively tried to strip blackness from Indigenous people.
I also agree that non-Indigenous Black people have been present since the first waves of settlement/invasion. But there have also always been non-Indigenous PoC in this country since settlement/invasion. It’s also worth noting the pre-invasion presence of non-Indigenous PoC – black and otherwise. There are long histories of PoC/Indigenous relationship that are obscured when ‘White’ settlement is taken to be the central historical moment of the continent.
But I do not think it follows from this that there is a non-migrant, non-Indigenous contemporary Black identity. It seems to me what you are seeking to claim is a settler Black identity, which you already have by virtue of being Black and a settler.
My reading of the situation is that there is an issue of narrative here, but is the narratives around migration and settlement and the way ‘we’ frame migrants and settlers – I.e new and white, respectively. I don’t think the problem narrative is the one around Blackness on this continent.
Regarding whether or not it is a good thing that Black people encounter each other across the coloniser/Indigenous intersection, I do not think it is neither good nor bad. What we do with our respective positions can be good or bad. If both groups are in solidarity with each other, and maintain an awareness of their distinct histories and positions, I do not see the need for conflict.
“There is often a temporal distinction people make – where migrants are people who have come more recently, and settlers are those who did most of the displacing and dispossessing of Indigenous peoples.
I think both these distinctions blur the fact that migrants are settlers, and all settlers are migrants. And all settlers are part of the colonising force that has actively tried to strip blackness from Indigenous people.”
Years ago, I was friends with Lisa Bellear who, as a child, did not know that she was Indigenous. Her lived experience had been similar to mine in many ways. When she found out that she was Indigenous, she discovered a sense of connection to her homeland. I don’t have an Indigenous sense of connection to the continent in which I live.
The distinction between ‘migrant’ and ‘non-migrant’ is not, for me, a distinction between who did the dispossessing and who didn’t. It is the distinction between who belongs here and who has a lesser status of belonging. A migrant is expected to obtain some of their sense of belonging from an ‘ethnic’ community, or from connections with an overseas community. I lack either of these communities.
Being told that I don’t belong here is a regular occurrence for me and one that I have had to endure for decades. It is distressing. Being told that I am migrant when I am not is therefore harmful. I am stripped of my experience as a person who was born and raised in this country to a family that goes back generations – it reinforces the stereotype that I am a foreigner simply because I am Black.
I would not be regularly referred to as ‘migrant’ were I white. When ‘migrant’ is used to refer to white settlers – as is sometimes done to protest against white settler entitlement – the word does not affect white people in the same way that it affects non-white people. When ‘migrant’ is applied to a white person of several generations Australian – the term simply accommodates their assumed Australianness.
That migrant communities are considered less Australian is a further issue. Likewise for other POC being considered less Australian. I’m just talking about my experience here.
“It seems to me what you are seeking to claim is a settler Black identity, which you already have by virtue of being Black and a settler.”
I’m not sure that any reasonable person wants to claim a settler identity, because the term ‘settler’ is associated with the notion that there were not people already settled here. It’s more like an identity that is incurred rather than claimed.
But ‘settler’, in the context of so-called settler colonies, both in its coinage and its ongoing use has a very strong association with white people, and the projection of European power in a very racialising (and racist) way. So I think there has to be caution and a degree of subtlety in applying the label ‘settler’ to Black people. I think this is an interesting discussion of the issue in a North American context: https://decolonization.wordpress.com/2014/05/26/white-settlers-and-indigenous-solidarity-confronting-white-supremacy-answering-decolonial-alliances/
I think claiming ‘Australian’ as an identity is also problematic. However, I don’t get a choice on that one if I am to be recognised as belonging in the country of my birth. By claiming it I seek to change its meaning to include all Australians – not just whites.
“I don’t think the problem narrative is the one around Blackness on this continent.”
I feel that if I were of Asian descent, no one would be outraged if I were to call myself ‘Asian Australian’. Whereas I have called myself ‘Black’ and have been vilified for it.
What about “African Australian”?
“African-Australian” can have multiple meanings (like so many other identity labels). It can mean an Australian who is also a member of the African diaspora. I’m that. It can also mean an Australian who was born in Africa or identifies as a migrant from Africa. I’m not that.
And in any event, ‘African’ is not synonymous with ‘Black’, even with respect to African diaspora.
According to this narrative: I am Black in a less-than-fully Australian way (as a ‘member of the migrant community’ and a ‘migrant of colour’); I am Australian in a less-than-fully Black way (because colonial settlers are, per se, white); but I am not Black in an Australian way (as a ‘Black Australian’). This is the narrative that I reject.