James Oatley, Keeper of the Town Clock and Pioneering Georges River Landowner

Posted on by Bonza Rottwheeler
Biographical, Local history, Natural Environment

Oatley is a prime piece of residential real estate in the southern suburbs of Sydney. The suburb faces on to the Georges River (Tucoerah River in the local indigenous language). Large leafy blocks of land and water views abound in this “north shore” status locality of the south. One of the star attractions in the western fringe of Oatley is the 45-hectare Oatley Park, a dense concentration of natural bushland with Edwardian era baths and sandstone ‘castle’ built during the Great Depression and now encircled by lofty smooth-barked Angophoras Costatas.

If you cross the railway line to the east side of Oatley you can see a tower dedication to the early Sydney settler the suburb is named after – James Oatley. Oatley was yet another  transported felon made good in New South Wales’ formative years.  The Oatley tower in the high street contains a clock face which alerts us to J Oatley Esq’s association with timepieces. Oatley from Staffordshire in the West Midlands got napped for stealing two featherbeds and linen to the value of £16, sentenced to death for his crime but transported instead to Australia in 1814. Oatley put his watch and clock making skills to good use, winning a conditional pardon and a Georges River land grant from Governor Macquarie in 1821. On his Georges River land—stretching from Gungal Bay in the west to Boundary and Hurstville Roads—where he established a farm on his property called “Needwood Forest” after the woodland in his native Warwickshire. Oatley’s Needwood Forest grant included the area of today’s eponymous suburb.

Appointed colonial clockmaker, Oatley plied his trade from a shop in George Street opposite the Sydney Town Hall, with a bit of a flair for constructing grandfather clocks. His best known work was the clock in the turret at the Hyde Park Prisoners’ Barracks built by fellow emancipist Francis Greenway (Oatley’s clock has featured on the Australian $10 note).

Oatley’s work also won favour with later governors who granted him 515 acres in the Hurstville area between 1831 and 1835. The clockmaker died on his residential property ‘Snugburough’ in 1839. The precise location of Snugburough in Sydney is not certain…some sources give it as Canterbury, others Beverley Hills or Pubchbowl. After Snugburough was sold by Oatley’s family, future owners had to accede to a curious condition of sale  – they were required to retain Oatley’s sepulchre and his body on the property. Clockmaking stayed in the family after Oatley’s demise, his third son took over the George Street shop.

 

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Books and sites consulted:

Frances Pollon, The Book of Australian Suburbs  (1988)

Brian and Barbara Kennedy, Sydney and Suburbs: A History and Description (1982)

Oatley, James (1770–1839)’, Australian Dictionary of Biography, National Centre of Biography, Australian National University, https://adb.anu.edu.au/biography/oatley-james-2514/text3399, published first in hardcopy 1967, accessed online 30 March 2021

Australian Royality, www.australianroyalty.net.au

 

 

A Shipwreck Graveyard at the Top of the Harbour

Posted on by E Curb Nottus
Coastal geology & environment, Local history, Military history, Natural Environment

Rusting and decaying dinosaurs of the sea moored permanently off Sydney Olympic Park

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Walkers and cyclists doing the path section of Sydney Olympic Park that stretches from Bennelong Speedway (oops! I mean Parkway) to the Badu Mangroves that guard the northern edge of Bicentennial Park would be familiar with the sight of half-a-dozen or so shipwrecks sitting calmly in the waters of Homebush Bay.

🔺 HMAS Karangi: once an important contributor in the defence of Darwin against the Japanese attack, now decomposing incrementally in the bay

🔺 the “interpretative and scenic lookout”

ჱჲს A metal plaque on the ground alongside the trail directs the curious passerby to an old wooden viewing platform where you can observe these maritime relics redolent of rotting timber and rusting metal. This spot contains the ship-breaking ramp (or what remains of it) that was used to dismember these ex-naval vessels. Missing is the wooden crane (presumably submerged) and the telescope.

🔺 The ship-breaking dock

ჱჲს The story of how these ships ended up here begins in 1966 when the Maritime Services Board approved the use of land here as a ship-breaking yard for the Port of Sydney. From 1970 till to the early Nineties private companies leased the yard to demolish hulks which had surpassed their use-by-date.

ჱჲს With the passage of time, left to nature and the elements, a number of these ex-ships have experienced an almost complete organic makeover. The dense mangroves of the bay have invaded the vessels, turning them into what one observer described as “a floating mangrove forest” (May Ly) and another, “a floating rusty relic forest” (Ruth Spitzer). The stricken and abandoned vessels are now a haven for local coastal birdlife (at dusk the hovering and nesting white gulls are easy to spot aboard the arboreal hulls).

ჱჲს The most striking example of this process of afforestation of wrecks is the SS Ayrfield. The UK-built steam collier, which ended up in Homebush Bay in 1972 after World War 2 service, is spectacularly overgrown with mangroves, a dense armada of trees literally bursting out of the ship’s disappearing hull and threatening to swallow it whole! High-rise residents in the Wentworth Point estate and people  strolling along the waterfront of the Point are afforded the best views of the organically-refashioned Ayrfield.

ჱჲს Also warranting special mention for a similar makeover courtesy of its biotic vibrancy–albeit much more obscurely located around the bend close to the Waterbird Sanctuary–is the 1924-built SS Heroic. The Heroic, a steam tug boat, saw service in both world wars before being consigned to the Homebush Bay cast-iron graveyard. Hidden behind a cloak of thick mangroves, you need to position yourself right on the muddy edge of the water and crane your neck to get a decent sighter of the nature-engulfed old tug boat. Its predicament, mirrors the Ayrfield’s but in a less advanced stage of arboreal encroachment.

ነሃጣፈነ A curious footnote to the 50 year-presence of the scuttled and abandoned ships in Homebush Bay is that the vessels, despite the egregiously bad state they are in, are ‘protected’ by legislation (under the Commonwealth Historic Shipwrecks Act 1976).

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Materials referenced:

‘Shipwrecks of Homebush Bay’, (May Ly), 30-Jul-2013, www.weekendnotes.com

‘Graveyards of a different kind at Homebush Bay’, (Ruth Spitzer), 2015, www.ruthspitzer.com

A Doomsayers’ Day Out: The Manic Panic of 1910 over a Passing Celestial Event

Posted on by Sloane Snodgrasse
International Relations, Natural Environment

We take our leave of the year of Corona, 2020 and enter a new, who-knows-what-will-bring year. With the renewed intensity of the 2nd wave pandemic across the globe, we’ve seen echoes of a return to the panic-buying and manic hoarding of household essentials that characterised the middle months of 2020. But of course there is panic and there is panic! Covid-19 doesn’t hold a candle to the doom-cringing that accompanied the approach of Halley’s Comet to Planet Earth in 1910.

Astronomer Edmond Halley set the whole phenomena of comet prediction in motion back in the early 18th century when, using Newton’s laws of gravity and motion, he determined the periodicity of the recurring comet that came to bear his own name. Halley calculated its return to Earth occurring every 74 to 79 years, marking the first time that science, wresting control from the astrologers and prophets, predicted a future occurrence in nature❆ (prior to Halley astronomers viewed the periodic appearance of the comet as distinct and separate occurrences) [‘Apocalypse postponed: How Earth survived Halley’s comet in 1910’, (Stuart Clark), The Guardian, 20-Dec-2012, www.theguardian.com; ‘Halley’s Comet: Facts about the most famous comet’, (Elizabeth Howell), Space.com, (2017), www.space.com/].

Talking up planetary peril
With Halley’s Comet due to return in 1910, in February of that year the Yerkes Observatory undertook spectroscopic analysis and announced that there was cyanide (poison gas) in the tail of the approaching comet. When he became aware of this, French astronomer Camille Flammarion observed that the comet “could impregnate the atmosphere and possibly snuff out all life all life on the planet”. The “Yellow Press” of the world seized on this, sensationalising the claim (the Comet was depicted as “the evil eye of the sky”). Flammarion’s comment and the alarmist reporting generated widespread public fear and hysteria, triggering all manner of drastic actions in response to the Comet’s imminent arrival. Some people in despair of impending doom went on dangerous alcoholic binges, one person in Hungary even suicided convinced of the probability of global immolation. In America, forebodings of doom accorded with a particular interpretation of the Bible in the Midwest and Rockies states and prompted intemperate reactions to the Comet (farmers selling off all their property, slaughtering their livestock, etc) [‘Halley’s Comet: Topics in Chronicling America’, Library of Congress Research Guides, www.guides.loc.gov/; ‘Memories of Halley’s Comet (1910) – Group Oral History Interview’, SCARC, Oregon State University, www.scarc.library.oregonstate.edu].

⤵ 1910 Comet over Gary, Indiana

Altering nature and the environment
Elsewhere the (irrational) fear of a huge ball of toxic gas hurtling towards Earth at 190,000 km per hour led some folk to wildly predict dire consequences for the planet – in France the River Seine would be flooded, it was said, it would cause the Pacific to change basins with the Atlantic, and so on [‘Halley’s Comet, Covid-19, and the history of “miracle” anti-comet remedies’, (Sylvain Chaty), Astronomy, 09-Oct-2020, www.astronomy.com/; ‘Fantasically Wrong: That Time People Thought a Comet Would Gas Us All to Death’, (Matt Simon), Wired, 01-Jul-2015, www.wired.com/].

In China the comet kerfuffle contributed to the social and political unrest that culminated in the Xinhai Revolution in 1911, which brought to a close the reign of the last Chinese emperor [James Hutson, Chinese Life in the Tibetan Foothills, (1921)].

⤴ Postcard, 1910 Comet (Source: www.sciencesource.com)

Art anticipates life
Interestingly, just four years earlier, pioneering science-fiction novelist HG Wells had provided what many, over-stimulated by the Comet’s presence, saw as a different omen. Wells’ novel In the Days of the Comet pictured a “green trailing trail” plummeting inexorably to Earth…the only difference being that the destruction that  the socialist Wells’ comet was going to inflict on the world was on the “voracious system of capitalism”  [’The Doom of the World’, (Vaughan Yarwood), New Zealand Geographic,  www.nzgeo.com/].

The impending cataclysm brings out the fraudsters
Right on cue with the diffusion of hysteria was the emergence of charlatans and scammers peddling ”sure-fire” remedies to counteract the devastating effects of Halley’s Comet’s impact with Earth (cf. the Donald Trump-endorsed bleach and other quackery claiming to be an antidote to Covid-19). in 1910 there were ‘miracle’ anti-comet pills (comprising sugar and quinine) and a cure-all “Halley’s Comet elixir” (Chaty). Just as Coronavirus 2020 prompted a run on toilet paper and hand sanitiser in the supermarkets, people started panic-buying gas masks while some flocked to their churches to seek divine intervention to save them from the Comet [‘The Halley’s Comet Fuss of 1910’, (Jacob vanderSluys), Jacob vanderSluys, 18-Aug-2020, wwe.jacobvsndersluys.medium.com].

⤵ 1986 Comet (Image: NASA)

As things transpired the reality turned out to be something of an anti-climax…Halley’s Comet safely passed by Earth, missing it by at least 400,000 kilometres (as it had done previously every 75-76 years for millennia!)✧ and normality returned to everyday life across the globe (Chaty).

⤵ Bayeux Tapestry depicting 1066 Comet

Footnote: All down to Halley’s Comet
Coincidences occurring during the periodic passage of the Comet has provided fertile ground for doomsayers. Edward VII’s death in May 1910 during the period Halley’s Comet was visible, was ‘proof’ to many of the Comet’s ‘paranormal’ power to wreak havoc and destruction on the Earth♉︎. Similarly, it was noted that author Mark Twain’s lifespan encompassed the exact duration between the 1835 and the 1910 comets. People in 1066 saw the passage of Halley’s Comet as a foreboding sign…for English king, Harold II, this premonition preceded his loss and death in the Battle of Hastings later in that year. The Great Comet of 1680 facilitated a scientific breakthrough, in this year German astronomer Gottfried Kirch was the first to sight Halley’s Comet through a telescope.

⤴ 1680 Comet over Rotterdam (Lieve Verschuier)

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the next perihelion of Halley’s Comet is predicted for 2061

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❆ Unfortunately Halley himself didn’t live long enough to witness the next cycle of his eponymous comet (1758)

✧ subsequent scientific testing confirmed that the tail of the Comet contained no toxic gas

♉︎ In Julius Caesar Shakespeare wrote, “when beggars die there are no comets seen, The heavens themselves blaze forth the death of princes”

Tarzan, the Enduring, Politically-incorrect, Pop Culture Myth of a White Saviour in a Black World

Posted on by funambulator@live.com
Cinema, Creative Writing, Literary & Linguistics, Memorabilia, Natural Environment, Popular Culture, Racial politics, Society & Culture

⇩ Start of the Tarzan pulp fiction phenomenon

2CFFCD21-92B3-448D-B44C-002354849965When testosterone-charged visitors to coastal Belgian towns began strolling around the shops and cafes bare-chested in 2015, locals objecting to this aesthetic blight on the landscape took to labelling the offending blow-ins “Tarzan tourists”. References to that archetypical, mesomorphic white hero of amorphous jungle habitats, Tarzan, have permeated popular culture for over a century. Since the time pencil-sharpener salesman Edgar Rice Burroughs (ERB) turned his hand to writing his first story in 1912, the aura of Tarzan, carefully cultivated by the author into a cultural icon, has extended from pulp fiction, to various media including comic strips, films (over 90!), radio shows, TV series, Broadway musicals, computer games and a raft of commercial merchandise𝓪.

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Celluloid Tarzan – from urbane gent to LCD savage
The phenomenal success of ERB’sTarzan of the Apes and follow-up pulp novels provided prime adventure material for a rapid transition into cinema, starting with a silent movie in 1918. Later sound film interpretations, especially those with former American Olympic swimming champion Johnny Weissmuller as Tarzan, departed radically from Burroughs’ original conception of the heroic jungle adventurer as a cultured, multilingual, erudite aristocrat (John Clayton II, Viscount Greystoke). Weissmuller’s “dumbed-down” depiction of Tarzan was as an innocent and noble savage, the “strong and silent” type given only to monosyllabic utterings (“Me, Tarzan, you, Jane”).

⇩  ERB at home in Tarzana, California

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White skin, white supremacist
As successful as the books and later franchises have been, Tarzan’s character has engendered a persistent stream of controversy. ERB’s creation, from the start, was an obvious target for accusations of racism – a white boy/man𝓫 thrown into a dangerous and alien environment (the “dark continent”), who manages not only to survive but to triumph over hordes of dark-skinned peoples and over numerous wild animals. Tarzan emerges from the pages as a “consummate colonial-era adventurer” – “a white man whose novel civility enabled him to communicate with and control savage peoples and animals…using appropriate technology” to help natives who “cannot solve their own problems” [RJ Gordon in Tarzan was an Eco-Tourist … and Other Tales in the Anthropology of Adventure, (edited by Luis A Vivanco & Robert J Gordon), 2006]. The world that Tarzan creates in the jungle is in effect a “white supremacist Eden parable”, the books and films completely omit the point-of-view of the indigenous people who live in the African jungle (or the Amazonian rainforest𝓬) ‘[‘The Only Good Tarzan is a Bad Tarzan’, (Aaron Bady), Pacific Standard, 08-Jul-2016, www.psmag.com; ‘From Tarzan to Avatar: the problem with “the white man in the jungle”’, (Steve Rose), The Guardian, 06-Jul-2016, www.theguardian.com].

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⇧ TV Tarzan (loin-clothed Ron Ely) in Mesoamerican climes  (Source: www.nbc.com)

A white world of comfortable racial assumptions Tarzan’s brand of chivalrous “white masculinity” precludes him from engaging in sexual violence against women, but he is utterly implicated in the negative racial stereotyping of Africans, an explicit feature of the books – black men are described as “lithe, ebon warriors, gesticulating and jabbering”, Arabs are “surly looking”. Without holding back, ERB tells us, Tarzan is “a killer of many black men”, revelling, shockingly for modern sensitivities, in the act of ‘lynching’ blacks [Gail Bederman, quoted in ‘Tarzan’, Wikipedia, http://en.m.wikipedia.org].

The mystique of Tarzan: Green mascot, eco-warrior and proto-expat
Part of Tarzan’s durability as a cultural icon might lie in his versatile utility. It has been noted that Tarzan possesses an “ability to adapt to the zeitgeist of different eras”. In seamlessly managing an environment that is unnatural and unfamiliar to him, he demonstrates a flair for “ecological sustainability”, we are shown the ape-man’s apparently impeccable “green credentials” [‘The Untamed Image of the Perfect Savage’, (Bram Wicherink), Efnofoor, vol. 22, no. 2, 2010, pp.90-97. JSTOR, www.jstor.org/stable/25758188. Accessed 10 July 2020]. For Paul Theroux, who had hands-on experience of being part of the ‘invasion’ of Africa by Peace Corps Volunteers in the 1960s, Tarzan is “in the jungle, but not of the jungle”…therefore he was the “first expatriate”𝒹 [Theroux, P.  “Tarzan Is an Expatriate.” Transition, no. 32, 1967, pp. 13–19. JSTOR, www.jstor.org/stable/2934617. Accessed 10 July 2020].

⇩ The first screen Tarzan, Elmo Lincoln, 1918

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Tarzan as metaphor – defender of masculinity
The period in which ERB wrote the first Tarzan books (just before, through and after WWI) saw the emergence of a challenge to the hegemony of white masculinity – from the Suffragette Movement…according to Robert Gordon, Burroughs’ creation of the all-conquering jungle superhero constituted a buffer against that perceived threat. This held sway again in the 1960s and 70s when the advent of women’s, LGBT and civil rights movements loomed as a threat to (white heterosexual) masculinity. Tarzan, as “the archetypal white-manhood fantasy” represented a “refuge of sorts for white audiences”. What they could observe in the story of Tarzan was an ideal of manliness, a he-man proving himself physically in the most testing of circumstances [Gordon; ‘Me, Tarzan. You, Really Still Doing This?’, (Devon Maloney), Mel, 11-Jul-2016,  www.melmagazine.com.

PostScript: An attempt at a politically-corrected Tarzan
The talkies motion picture era has seen a string of mostly forgettable actors taking on the role of Tarzan, as well as a TV series or two and even Disney animation versions of the vine-swinging king of the jungle. In recent decades the Tarzan phenomenon has appeared to be running out of steam, although a recent entry, a 2016 screen production, The Legend of Tarzan, sought to present a Tarzan with ‘woke’ politics and more psychological complexity. Tarzan is this time avowedly anti-colonial, taking to task the odious slave-based Congo empire of Belgian king Leopold II, and displaying his capacity for “racial sensibilities” in the endeavour. Resurrecting a Tarzan who is more nuanced is still in itself problematic for its contemporary tone-deafness –  “propagating…a white saviour narrative during the charged era of Black Lives Matter” is not the most prudent or politically savvy card to play [Glenn Kenny, ‘The Legend of Tarzan’, (01-Jul-2016), www.rogerebert.com]. The hero’s mate Jane departs from her character’s standard “eye-candy” function and exhibits a “feisty proto-feminist” defiance and the film gives a nod to environmental and conservationist concerns. Unfortunately the movie got at best only mixed reviews and basically bombed at the box office [‘The Legend of Tarzan’ Falls Well Short of the Tree Tops’,  (David Edelstein), Vulture, 01-Jul-2016, www.vulture.com].

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Ft’note: Tarzan, very much “all-American”
Oddly, in all the graphic representations of Tarzan—in films, on book covers and illustrations—he is presented as clean-shaven, always sans beard, somewhat of an anomaly considering he is almost always off the grid, cut off from all the usual paraphernalia and comforts of life.  

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 ⇧ Just your average Middle American family

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𝓪 Tarzan was “the first fictional character to be multi-mass-media marketed…the growth of a veritable Tarzan industry, with “Tarzan Clubs” rivalling the Boy Scouts (Gordon). But not just boys, famed ethnologist and world chimpanzee authority Jane Goodall was captivated by the mystique of Tarzan, his impact on the primatologist’s childhood imagination “set her on a path to Africa to work with wild animals” [‘How Tarzan created Jane Goodall and how Goodall then repaid the favour’, (Shawn Thompson), The Ethical Ape, (2013), www.news.mongabay.com]  

𝓫 in the books Burroughs explains that the name given the eponymous hero, ‘Tarzan’, means (in African “ape language”) “white of skin”  

𝓬 occasionally for plot variety the setting for Tarzan’s adventures diverts from the customary (vaguely) African location to Latin America and India

𝒹 apparently he was the inspiration for future  adventure junkies – for many restless souls in the West who flocked to join the Peace Corps in an Africa emerging from colonialism, as well as for later devotees of the ongoing craze for adventure tourism (Gordon)