Provocation: children learn teachers; if every child has an educator who nurtures and respects them each child will know they are a powerful learner with the resources to overcome adversity.
The theme for 2019 Reconciliation Week is Grounded in Truth: Walk Together with Courage. Reconciliation is essentially about relationships, relationships between Aboriginal and Torres Strait Islander people and non-aboriginal Australians. Relationships woven together by the narrative of our colonial history and strengthened through a shared understanding.

June 3rd marks the end of National Reconciliation Week, the anniversary of the Mabo decision and the legal recognition of Aboriginal and Torres Strait Islander peoples as the traditional owners and custodians of lands. We acknowledge the first Nations People – the Aboriginal and Torres Strait Islander peoples – and pay our respects to Elders past, present and emerging.Our school stands in Boandik Country, servicing the present families of Berrin (Mount Gambier).
From Dreamtime to Colonisation Berrin was inhabited by the Boandik people. This country encompasses the areas from Rivoli Bay to the mouth of the Glenelg River. The land is green and fertile, the First Nations people lived off the land, the bounty that each season had to offer and they abided the laws passed down by the ancestors.
The name Boandik is derived from Bung-an-ditj: people of the reeds; inspired by this landscape prior to the colonisation of these lands in the mid-19th Century. The traditional custodians were not aggressive people; they simply had the misfortune of inhabiting what was considered prime pastoral lands, highly desirable to early colonists who quickly altered the environment. Consequently the land was lost, disease took hold and those who posed a threat to livestock were killed. Many traditional Boandik lost their lives, some were massacred and others poisoned – the last of the traditional custodians died around the turn of the century. Those who survived were considered “civilised”; they adapted, becoming station hands, stockman or domestic servants – resulting in the decline of the Boandik people. The Boandik people lost their language and culture.
Natunda was a Boandik woman from Berrin who was given during a murapina (as was custom) to a man from the Pinejunga tribe. Whilst living in the Aboriginal camp at Penola, Natunda engaged in a relationship with stockman, William Brice, who worked on the Cameron Sheep Station. The Cameron’s appear to have adhered to their lease, providing the Aboriginal people access to the land, and upheld their rights to their language and customs, contrary to many at the time.
Annie Brice, was born around 1849 at the Pinejunga camp in Penola, with her mother moving on during Annie’s early years. We know (through sources at the Mary MacKillop Centre, Penola) that Annie spent her early childhood living between the Aboriginal camp and the station. Annie was bilingual, fluent in both the Boandik language of her mother’s family and her father’s English. At a time when her mother’s people were rapidly declining and finding it increasingly difficult to maintain their traditional way of life, Annie was afforded a number of key relationships.

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The first of which was that of the Cameron family. Annie was baptized at about 7 years of age, her sponsor Margaret Cameron indicating that Annie was significant in their lives. Annie was confirmed in 1867. Documentation in convent diaries, by the Sisters, affectionately refer to Annie as Nancy providing evidence that Annie was involved with the local Catholic nuns. It is likely that Annie’s strong work ethic was fostered by these nuns. Annie was welcomed to undertake schooling by Alexander Cameron’s niece Mary Mackillop who began as governess in 1860. Sister Mary McKillop (Australia’s Saint) nurtured the young Annie teaching her to read and write; a skill that would place her in good stead in years to come.

Photo: Mary MacKilliop’s first school house in a stable (Flinders University).
Annie held down a number of jobs as a domestic servant and moved to Gambiertown where she worked with Christina Smith who opened up her home for boarding and ran the School for Aborigines. Christina Smith was a pioneer for reconciliation, at a time when the Aboriginal population was rapidly diminishing. Christina like the Cameron’s allowed the local Aboriginal people to speak their language and keep their culture whilst educating them and providing board. She was an advocate and a protector. Annie Brice was one of the many young Boandik people supported by Ms Smith.
Photo: Christina Smith’s school. (Mount Gambier Library/Less Hill collection)
Annie lived a hard life by today’s standards; as she entered adulthood she forged her own path. Armed with her religion, a solid work ethic, the ability to read and right and her sleeping swag Annie overcame hardship and adversity. Growing up between two worlds Annie developed the resilience and resources to endure life as an Aboriginal woman and a single mother. In the face of prejudice, mistreatment, abuse, injustice, grief, poverty and overwhelming odds she survived. 170 years on her story grounds us in truth and we walk with courage together.
As educators relationships underpin the work we do; we have the capacity like those that shaped Annie’s childhood to make all the difference to a child’s future trajectory. And like Annie our students will be powerful learners capable of navigating whatever life throws at them.
Annie’s Mob – A Summary
Annie maintained a contact with her father throughout her life. She had thirteen children and was married twice. Annie’s first son, Joseph, was fathered by the Penola gaol keeper who likely took advantage of Annie when she was 18 – as she was frequently locked in the cells at Penola. Joseph was placed in the Destitute Asylum and later adopted out. Her next son Walter is believed to have been fathered by a barman with whom Annie worked at the Royal Oak Hotel. When Annie petitioned for maintenance Thomas Burt convinced the courts that he was not the father of Annie’s son. Two year’s later Annie gave birth the Mary Jane (father not documented). The Border Watch (Mount Gambier SA, 12 February, 1876) reported Annie as a “reputed prostitute”. She was charged with ”deserting” her children and ordered that the children be sent to the Industrial School. Annie was successful in gaining a second chance. Another child Minnie was born before Annie married her first husband. Emile Jacquelin fathered Lucy, Annie and Emil. After his death “Nancy Jacquelin, of Mount Gambier, widow, was charged with having neglected to send her children William and Mary Brice to school for 35 days during last quarter. She said the reason she did not send them, was that their earnings was the only support she had” (Border Watch, Mount Gambier, June 28 1882). The Border Watch reported (Education Report 1881, Mount Gambier, June 28 1882) “In some families it is not a question of willingness to send their children to school, but of how they are to exist if they do so. Daily bread is a more paramount consideration than education, and the cases … of Annie Jacquelin, and several others show that we have among us those that are not in a position to educate their children if they are not helped from outside”. Annie had two more illegitimate children, Elizabeth who died within a year of being born and Agnes, before marrying a second time. Her second husband, George David Holmes met Annie in 1887 and fathered Jack, Ethel, Ada and George David. He brought up their family including Walter, Mary Jane, the Jacquelin children, Agnes and later Annie’s grand-daughter by Walter, Sadie Brice.




























