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41-600: (Redirected from Native Reserve ) Native reserve or Reserve may refer to: Places [ edit ] Australia [ edit ] Aboriginal reserve Indigenous Protected Area Canada [ edit ] Urban Indian reserve/Réserve indienne urbaine Indian reserve New Zealand [ edit ] Native Reserves, areas formerly designated for Māori people (see also Te Puni Kōkiri (Ministry of Māori Development)) South Africa [ edit ] Bantustans , originally created as native reserves by

82-412: A contested situation at Coranderrk , the stations were progressively shrunk and closed. Only Lake Tyers and Framlingham were left by the early 1920s. At this time, Framlingham became an unsupervised reserve where many Aboriginal people lived. In 1958 and 1960, two new Aboriginal settlements were built by the government in northern Victoria to provide transitional housing for people living in camps. Within

123-507: A descriptor of multiracial Britons in the 20th century who had partial white ancestry. From the 1920s to 1960s, Aspinall argues it was "used in Britain as a derogatory racial category associated with the moral condemnation of ' miscegenation ' ". The National Union of Journalists has stated that the term half-caste is considered offensive today. The union's guidelines for race reporting instructs journalists to "avoid words that, although common in

164-695: A dying race, the colonial governments passed legislation designed to "protect" them. The idea was that by legislating to create certain territory for Aboriginal people, the clashes over land would stop. Officials that the Aboriginal people could farm in their reserves and become less reliant on government rations. Aboriginal Protection Boards were created in most colonies/states: The Aboriginal laws gave governments much power over all aspects of Aboriginal people’s lives. They lost what would later be considered basic human rights like freedom of movement, custody of children and control over property. In some states and

205-592: A few years, the residents had chosen to transition to mainstream Housing Commission housing, and the settlements closed. In 1971, Lake Tyers and Framlingham were given to Aboriginal trusts to own and manage. Established before Protectorate Established during Protectorate Established between Protectorate and Board of Protection Established under Board of Protection Established by Aborigines Welfare Board Established by Aboriginal Land Fund Commission Established by Victorian Department of Environment, Land, Water and Planning Half-caste Half-caste

246-487: A half-caste (or Kabya ) was anyone with mixed ethnicity from Burmese and British, or Burmese and Indian. During the period of colonial rule, half-caste people were ostracised and criticised in Burmese literary and political media. For example, a local publication in 1938 published the following: "You Burmese women who fail to safeguard your own race, after you have married an Indian, your daughter whom you have begotten by such

287-470: A policy of assimilation . In Latin America , the equivalent term for half-castes was Cholo and Zambo . Some people now consider the term offensive. In Australia, the term "half-caste", along with any other proportional representation of Aboriginality (such as "part-aborigine", "full-blood", "quarter-caste", " octoroon ", " mulatto ", or "hybrid" ) are defunct descriptors that are highly offensive it use

328-772: A special institution so that they could go out and work. Most of what is now the Anangu Pitjantjatjara Yankunytjatjara (APY lands) was formerly the North-West Aboriginal Reserve. Before the Aboriginals Protection and Restriction of the Sale of Opium Act 1897 , various religious organisations had established a number of mission stations, and the Colony of Queensland government had gazetted small areas as reserves for Aboriginal people to use. Once

369-557: A spiraling destruction of Burmese society." Such criticism was not limited to a few isolated instances, or just against Burmese girls ( thet khit thami ), Indians and British husbands. Starting in early 1930s through 1950s, there was an explosion of publications, newspaper articles and cartoons with such social censorship. Included in the criticism were Chinese-Burmese half-castes. Prior to the explosion in censorship of half-castes in early-20th-century Burma, Thant claims inter-cultural couples such as Burmese-Indian marriages were encouraged by

410-460: A tie takes an Indian as her husband. As for your son, he becomes a half-caste and tries to get a pure Burmese woman. Not only you but your future generation also is those who are responsible for the ruination of the race." Similarly, Pu Gale in 1939 wrote Kabya Pyatthana (literally: The Half-Caste Problem), censured Burmese women for enabling half-caste phenomenon, with the claim, "a Burmese woman’s degenerative intercourse with an Indian threatened

451-522: Is Aboriginal peoples of Australia mostly in historical documents, as it is associated with assimilationist policies of the past. Such terms were widely used in the 19th- and early-20th-century Australian laws to refer to the offspring of European and Aboriginal parents. For example, the Aborigines Protection Act 1886 mentioned half-castes habitually associating with or living with an "Aborigine" (another term no longer favoured), while

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492-612: Is a term used for individuals of multiracial descent . The word caste is borrowed from the Portuguese or Spanish word casta , meaning race. Terms such as half-caste , caste , quarter-caste and mix-breed were used by colonial officials in the British Empire during their classification of indigenous populations , and in Australia used during the Australian government 's pursuit of

533-484: Is another term for half-caste people from intermixing in South Africa and Namibia . People of mixed descent, the half-caste, were considered inferior and slaves by birth in the 19th-century hierarchically arranged, closed colonial social stratification system of South Africa. This was the case even if the father or mother of half-caste person was a European. Also, during the apartheid eras, Indians were treated as

574-633: The Deakin government 's Invalid and Old-Age Pensions Act 1908 and the Fisher government 's Maternity Allowance Act 1912 , which made half-castes eligible to receive old-age pensions and maternity allowances but excluded individuals "who are Asiatic, or are aboriginal natives of Australia, Papua or the Pacific Islands". The term was not merely a term of legal convenience; it became a term of common cultural discourse. Christian missionary John Harper, investigating

615-459: The upper middle class that was virtually superior to half-caste Coloureds . In the United Kingdom, the term when used primarily applies to those of mixed Black and White parentage, although can extend to those of differing heritages as well. Sociologist Peter J. Aspinall argues that the term was coined by 19th-century British colonial administrations, and eventually started to be used as

656-640: The 1913 Royal Commission on the Aborigines in its final report in 1916. Included in the recommendations was that the government become the legal guardian of all Aboriginal children upon reaching their 10th birthday, and place them "where they deem best". Seven years after the Final Report of the Commission, the Aborigines (Training of Children) Act 1923 , in order to allow Indigenous children to be "trained" in

697-661: The APB from 1883 onwards, and were managed by officials appointed by that Board. Education (in the form of preparation for the workforce), rations and housing tended to be provided on these reserves, and station managers tightly controlled who could, and could not, live there. Many people were forcibly moved onto and off stations. Managed stations included Purfleet, Karuah and Murrin Bridge near Lake Cargellico. Many other Aboriginal people did not live on Aboriginal missions, reserves or stations, but in towns, or in fringe camps on private property or on

738-620: The Aborigines Amendments between 1934 and 1937 refer to it in various terms, including as a person with less than quadroon blood. Following the federation of the Australian colonies in 1901, Attorney-General Alfred Deakin ruled that references to "aboriginal natives" in the Australian Constitution did not include half-caste individuals. This definition was carried forward into the first federal welfare legislation, such as

779-500: The Act was passed, all Aboriginal reserves became subject to the Act. For several of these reserves, Superintendents were appointed to carry out the provisions of the Act, and missionaries who had been running Aboriginal settlements also became Superintendents. However, the majority of reserves in Queensland were never "managed" reserves; they had no Superintendent and were usually controlled by

820-536: The British government United States [ edit ] Hawaiian home land Indian reservation Indian colony List of Alaska Native tribal entities Israel [ edit ] Gaza strip West Bank See also [ edit ] Homeland Apartheid in South Africa Topics referred to by the same term [REDACTED] This disambiguation page lists articles associated with

861-685: The Local Protector of Aborigines. Victoria had a number of Aboriginal stations and Native Police reserves (run by the colonial government), and missions (run by religious organisations). In 1860, the missions were taken over by the state, becoming stations, though were still often administered by the same religious groups. The stations were run by Superintendents (earlier Assistant Protectors ). The government also operated depots , (run by Guardians ) which provided food, clothing and blankets, but not somewhere to live. A number of closed stations were subsequently used as depots. From 1886, after

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902-680: The Northern Territory, the Chief Protector had legal guardianship over all Aboriginal children, ahead of the parents. These policies were at their worst in the 1930s. "In the name of protection", suggest the authors of the 1997 Bringing Them Home report, "Indigenous people were subject to near-total control". The forcible removal of children from their families led to what became known as the Stolen Generations . Broadly speaking, there were three types of spaces formally set aside by

943-843: The Portuguese used the term mestiço . French colonies in the Caribbean referred to half-caste people as Chabine (female) and Chabin (male). Before the American Civil War , the term mestee was commonly applied in the United States to certain people of mixed descent. Other terms in use in colonial era for half-castes included creole, casco, cafuso, caburet, cattalo, citrange, griffe, half blood, half-bred, half-breed , high yellow, hinny, hybrid, ladino, liger, mamaluco, mixblood, mixed-blood, mongrel, mule, mustee, octoroon, plumcot, quadroon, quintroon, sambo, tangelo, xibaro. The difference between these terms of various European colonies usually

984-561: The early 19th century. Terms such as Anglo-New Zealander suggested by John Polack in 1838, Utu Pihikete and Huipaiana were alternatively but less used. Sociological literature on South Africa, including the pre-colonial, colonial and apartheid eras, refers to half-caste as anyone born from admixing of White and people of color. An alternate, less common term, for half-caste was Mestizzo (conceptually similar to Mestizo in Latin American colonies). Griqua (Afrikaans: Griekwa )

1025-496: The ethnic and racial discourse in Fiji. Kailomas or vasus were children born to a Fijian native and European or indentured laborers brought in by the colonial government to work on sugarcane plantations over a century ago. Over the generations, these half-caste people experienced social shunning and poor treatment from the colonial government, which became determined in herding citizens into separate, tidy, racial boxes, which led to

1066-804: The government specifically for Aboriginal people to live on: Aboriginal reserves: Aboriginal reserves were parcels of land set aside for Aboriginal people to live on; these were not managed by the government or its officials. From 1883 onwards, the Aboriginal people who were living on unmanaged reserves received rations and blankets from the Aborigines Protection Board (APB), but remained responsible for their own housing. Such reserves included Forster and Burnt Bridge. Aboriginal missions: Aboriginal missions were created by churches or religious individuals to house Aboriginal people and train them in Christian ideals and to also prepare them for work. Most of

1107-751: The half-caste characters in literary works of the 18th through 20th century were predominantly structured with prejudice, as degenerate, low, inferior, deviant or barbaric. Ashcroft in his review considers the literary work structure as consistent with morals and values of colonial era where the European colonial powers considered people from different ethnic groups as unequal by birth in their abilities, character and potential, where laws were enacted that made sexual relations and marriage between ethnic groups as illegal. The term half-caste to classify people based on their birth and ancestry became popular in New Zealand from

1148-470: The half-caste progeny of such unions were considered harmful to the white minority rule founded upon carefully maintained racial hierarchies. While the term half-caste tends to evoke the understanding of it referring to the offspring of two persons of two different pure bloods or near pure bloods , in other languages, such as Mandarin Chinese, the words half-caste and mixed ethnicity or multi-ethnic are

1189-538: The interests of the Aboriginal people. Aboriginal reserves were used from the nineteenth century to keep Aboriginal people separate from the white Australian population, often ostensibly for their protection. Protectors of Aborigines had been appointed from as early as 1836 in South Australia (with Matthew Moorhouse as the first permanent appointment as Chief Protector in 1839). The Governor proclaimed that Aboriginal people were "to be considered as much under

1230-705: The local population. The situation began to change as colonial developments, allocation of land, rice mills and socio-economic privileges were given to European colonial officials and to Indians who migrated to Burma thanks to economic incentives passed by the Raj . In the late 19th century, the colonial administration viewed intermarriage as a socio-cultural problem. The colonial administration issued circulars prohibiting European officials from conjugal liaisons with Burmese women. In Burma, as in other colonies in Southeast Asia, intimate relations between native women and European men, and

1271-463: The missions were developed on land granted by the government for this purpose. Around ten missions were established in NSW between 1824 and 1923, although missionaries also visited some managed stations. Many Aboriginal people have adopted the term ‘mission’ or ‘mish’ to refer to reserve settlements and fringe camps generally. Aboriginal stations: Aboriginal stations or ‘managed reserves’ were established by

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1312-558: The outskirts of towns, on beaches and riverbanks. There are many such places across the state that remain important to Aboriginal people. Since 1983, Local Aboriginal Land Councils have managed land and housing in similar and other settings. See also List of Aboriginal Reserves in New South Wales and List of Aboriginal missions in New South Wales . Several Aboriginal missions , including Point McLeay (1916) and Point Pearce (1915) became Aboriginal reserves, as recommended by

1353-538: The past, are now considered offensive". NHS Editorial guidance states documents should "Avoid offensive and stereotyping words such as coloured, half-caste and so forth". The term half-caste was common in British colonies, however it was not exclusive to the British Empire . Other colonial empires such as Spain devised terms for mixed-race children. The Spanish colonies devised a complex system of castas , consisting of mulattos , mestizos , and many other descriptors. French colonies used terms such as Métis , while

1394-450: The possibility of establishing of a Christian mission at Batemans Bay, New South Wales , wrote that half-castes and anyone with any Aboriginal connections were considered "degraded as to divine things, almost on a level with a brute, in a state of moral unfitness for heaven". The term " Half-Caste Act " was given to Acts of Parliament passed in Victoria and Western Australia allowing

1435-737: The safeguard of the law as the Colonists themselves, and equally entitled to the Privileges of British Subjects". Under the Aboriginal Orphans Ordinance 1844 , the Protector was made legal guardian of "every half-caste and other unprotected Aboriginal child whose parents are dead or unknown". Schools and reserves were set up. Despite these attempts at protection, Moorhouse presided over the Rufus River massacre in 1841. The office of Protector

1476-430: The same word, hun-xue (混血). Fijian people of mixed descent were called half-caste, kailoma or vasu . European and Indian immigrants started migrating to Fiji and intermarrying during the period of colonial rule. The colonial government viewed this as a "race problem", as it created a privileged underclass of semi-Europeans who lived on the social fringes in the colonial ordering of Fiji. This legacy continues to affect

1517-1002: The seizure of half-caste children and forcible removal from their parents. This was theoretically to provide them with better homes than those afforded by typical Aboriginal people, where they could grow up to work as domestic servants and for social engineering . The removed children are now known as the Stolen Generations . Other Australian Parliament acts on half-castes and Aboriginal people enacted between 1909 and 1943 were often called "Welfare Acts", but they deprived these people of basic civil , political , and economic rights, and made it illegal to enter public places such as pubs and government institutions, marry, or meet relatives. In British Central Africa , now part of modern-day Malawi and Zimbabwe , people of multiracial descent were referred to as half-castes. These unions were considered socially improper, with mixed couples being segregated and shunned by society at large, and colonial courts passing legislation against mixed marriages. In Burma,

1558-893: The separation of Fijian mixed-bloods from their natural families. Half-caste in Malaysia referred to Eurasians and other people of mixed descents. They were also commonly referred to as hybrids, and in certain sociological literature the term hybridity is common. With Malaysia experiencing a wave of immigrations from China, the Middle East, India, and southeast Asia, and a wave of different colonial powers (Portuguese, Dutch, English), many other terms have been used for half-castes. Some of these include cap-ceng , half-breed , mesticos . These terms are considered pejorative. Half-castes of Malaya and other European colonies in Asia have been part of non-fiction and fictional works. Brigitte Glaser notes that

1599-564: The title Native reserve . If an internal link led you here, you may wish to change the link to point directly to the intended article. Retrieved from " https://en.wikipedia.org/w/index.php?title=Native_reserve&oldid=1183149313 " Category : Disambiguation pages Hidden categories: Short description is different from Wikidata All article disambiguation pages All disambiguation pages Aboriginal reserve Protectors of Aborigines and (later) Aboriginal Protection Boards were appointed to look after

1640-490: Was abolished in 1856; within four years, governments had leased 35 of the 42 Aboriginal reserves in South Australia to settlers. In 1839 George Augustus Robinson was appointed the first Chief Protector in what is now Victoria . In the second half of the 19th century, in an attempt to reduce the violence on the frontiers , devastation by disease, and to provide a "humane" environment for Aboriginal people, perceived as

1681-434: Was the race , ethnicity or caste of the father and the mother. Ann Laura Stoler has published a series of reviews of half-caste people and ethnic intermixing during the colonial era of human history. She states that colonial control was predicated on identifying who was white and who was native, which children could become citizens of the empire while who remained the subjects of the empire, who had hereditary rights of

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