hopevale

The Hope Valley Mission, at Hope Valley, was run by Lutheran Church Missionaries. Previously known as the Cape Bedford Mission, it was established around 1896 and closed in May 1942 when the site was taken over by the Australian Army and its residents were removed to Woorabinda, near Rockhampton. It reopened as the Hope Vale Mission in around 1950. The Hope Valley Mission was established when the administrative centre for the Mission at Elim moved to Hope Valley. Before the second world war, the Mission consisted of a number of hamlets or settlements at Springhill, Bridge Creek, and Elim with the administrative centre located at Hope Valley. Hope Valley was known as 'the school station'. This was where the Superintendent's house, the church, the school and the dormitories were situated. All of the Mission children of school age were sent to live in the dormitories at Hope Valley as this was where the Mission school was situated. The Hope Valley dormitories were also used to house orphans or children whose parents were not living on the Mission. The Mission's policy in 1939 was that it was better that Mission children were institutionalised rather than be with their parents. In 1941, 131 children were registered as inmates of the institution. In May 1942, residents of Hope Valley Mission were removed to the Woorabinda Aboriginal Reserve, over 1,000 kilometres south. The Mission site was subsequently taken over by the Australian Army, the Royal Australian Air Force, United States Army and the Civil Construction Corps. The mission reopened in around 1950, with the new name of Hope Vale. Source: www.findandconnect.gov.au/ref/qld/biogs/QE00828b.htm

The Lutherans were able to establish a permanent Christian community at Hope Vale, while irrevocably failing at Bloomfield and Marie Yamba. The missionaries formulated their ideas concerning their potential evangelization of the blacks in terms of cultural contact. They believed that Aborigines in their traditional life had few, if any, religious susceptibilities and possessed only the rudest and most elementary forms of culture. Furthermore, pagan heathenism was felt to be far easier to eradicate than civilised vice. From the assumption that "the raw aboriginal is only a child" 134, it logically followed that those who had experienced little cultural disarrangement, such as the Bloomfield blacks, would be simple to convert whilst those who had been 'contaminated' by the European vices of alcohol and opium and who languished in the towns would maintain resistance to any evangelical efforts. Yet, in fact, the opposite situation was to 'otcur. Ultimately, Bloomfield and to a lesser extent, Marie Yamba, were to fail because of the strength and well-integrated nature of Aboriginal society while Hope Vale was to triumph because of the social and cultural disintegration which the Cooktown natives had experienced. But was 'Hope Vale' a success? To the missionaries, it may have been seen as such for the 'Children of Darkness' were true transformed into earnest, industrious, Christians. Yet if one is to regard missionary activity from the blacks' point of view, it is apparent that the process of evangelization was but another agent which the dominant European culture employed to destroy traditional forms of Aboriginal life. Source: espace.library.uq.edu.au/data/UQ_246274/Qld_heritage_v2_n... "Marie Yamba, Bloomfield and Hope Vale: The Lutheran Missions to the North Queensland Aborigines, 1886·1905" by Kay Elizabeth Evans, B.A. *

" Indigenous knowledge and manipulation of plants is neither simple nor pre-agricultural, and can only be understood by detailed study of the particular cultural and biological systems within which they operate. These patterns can be extremely dynamic and can affect both people, and the environment through occupational continuity. Most importantly, some plant communities may have been not merely modified by Created by Aboriginal cultural activity. Aboriginal interaction with plants are the outcome of strategies that include not only physical resource exploitation but as well systems of locality and territoriality that recognize ties between particular individuals and groups and particular home environments." Source: Plants, Sites and Domiculture: Aboriginal Influence upon Plant Communities in Cape York Peninsula R. A. Hynes and A. K. Chase, 1982 www.jstor.org/stable/40386578