The CHN blogger was out and about in southern Queensland recently and investigated some of the local aspects of living history.
The CHN blogger was drawn to southern Queensland by the Australian Historical Association Conference held at Toowoomba in early July. The conference was stimulating and challenging and the hosts provided a great venue at the Empire Theatre complex.
The Toowoomba area provided a number of examples of living history starting with the Cobb & Co Museum complex. Apart from the displays there is training in traditional trades for the more than curious and there are a number of special days during the year. The blogger was there during the school holidays and there was a motza of stuff for the littlies to do – all hands on. The kids seemed to be having lots of fun, followed around their Mums and Dads. The coffee was not bad either.
The generous conference hosts organised some activities for conference goers. I tagged along on a town tour one evening led by the president of the local historical society – very informative. ‘Town by night’ was a great way to see the sights of the city centre from a new perspective.
One property that particularly took the fancy of this blogger was the Federation Queen Anne style Harris House. The cottages was bequeathed to the National Trust of Australia (Queensland) in 2017. The 1912 Edwardian villa residence demonstrates the development of Toowoomba in the early 20th century and the place wealthy members of the local society within it.
The single storey red brick dwelling has a Marseilles tiled roof and wide verandahs with bay windows. The concrete ornamentation contrasts with the face red brick and the hipped-roof has decorative finials and ridge capping. The house is in a visually prominent position on a corner block and is described by the Queensland Heritage Register as ‘a grand, Federation-era suburban villa residence’. It is quite an asset to the area.
After the conference this nerdy blogger found himself at The Woolshed at Jondaryan. Originally built in 1859 the woolshed is one of the largest in Australia and today is an example of an extensive living history attraction. The European history of the woolshed illustrates the frontier story of the settler society of southern Queensland and the Darling Downs.
In Camden the local non-going church community has resisted the sale by the Anglican Church of a horse paddock between St John’s Anglican Church and the former Rectory, all part of the St John’s Church precinct.
Community angst has been expressed at public meetings, protests, placards, and in articles in the press.
The purpose of this blog post is to try and unravel some of the broader issues underpinning community angst around the sale of church property. The post will look at the case study of the sale of churches in Tasmania and the resultant community anxiety.
The local church in place
The local church is an important part of a local community. It has a host of meanings for both churchgoers and non-churchgoers alike.
The local church is a central part of the construction of place and people’s attachment to a cultural landscape and locality.
Place is about a sense of belonging and a sense of groundedness. It is expressed by cultural heritage, memory, nostalgia, customs, commemorations, traditions, celebrations, values, beliefs and lifestyles.
Belonging is central to placeness. It is home. A site where there is a sense of acceptance, safety and security. Home as a place is an important source of stability in a time of chaos. Home is part of a community.
LM Miller from the University of Tasmania states that people are involved fundamentally with what constitutes place and places are involved fundamentally in the construction of persons. Place wraps around and envelopes a person. People are holders of place (Miller: 6-8)
There is a shared sense of belonging in a community where being understood is important and part of a beloved collection. A sense of belonging acts as an all encompassing set of beliefs and identity. . It enriches our identity and relationships and leads to acceptance and understanding.
A church is one of these communities.
When a person’s sense of place is threatened then their sense of self, identity, safety, stability, and security are challenged. Where there is a loss of a person’s sense of place and belonging to a place they go through a grieving process.
The closure, sale and de-consecration of the local church are a threat to a person’s sense of place.
Local churches are part of a community’s cultural heritage.
Cultural heritage consists of two parts. Firstly, tangible heritage which is made up, for example, buildings, art, objects and artefacts.
Secondly there is intangible cultural heritage which includes customs, practices, places, objects, artistic expressions and values. This can be extended to include traditional skills and technologies, religious ceremonies, performing arts and storytelling.
Churchgoers and a sense of place
The link between local churches and a community’s sense of place has been explored by Graeme Davison in his book The Use and Abuse of Australian History. He says that churchgoers are often faced with unsustainable maintenance costs for a church. Eventually when churchgoers are forced to sell the property they:
‘often seemed less reluctant to give up their church than the rest of the community…and faced with the prospect of its loss, [the non-churchgoers] were often prepared to fight with surprising tenacity to save it.’ (Davision:149)
These churches have a strong emotional attachment for their communities. These churches are loved places for their community and Davison suggests:
It is in losing loved places, as well as loved persons, that we come to recognise the nature and depth of our attachment to our past. (Davison: 150)
Davison argues that churchgoers often have a loyalty to their local place well beyond their sense of faith in Christianity.
Sale of churches in Tasmania
These issues came to the fore in Tasmania in 2018 when there was public outrage around the sale of local churches in Tasmania.
The Hobart press ran a story with the headline ‘Emotions run high, communities vow to fight after Anglican Church votes to sell off 76 churches’. (Sunday Tasmanian, 3 June 2018)
The Anglican Church in Tasmania was attempting to fund the ‘redress commitment’ to the victims of clerical abuse by selling church property.
In response Central Tasmanian Highlands churchgoer Ron Sonners said that ‘his ancestors [were] buried in the graveyard associated with St Peter’s Church at Hamilton’…and he ‘struggled with his emotions as he dealt with the fallout from his community church being listed for sale’. (Sunday Tasmanian, 3 June 2018)
Tasmania Anglican Bishop Richard Condie says that most of opposition to the sale of churches
is primarily people in the broader community who oppose the sales, with the potential loss of heritage and family history, including access to graveyards, their main concern. (The Mercury, 15 September 2018)
There have been protest meetings and some effected parishes started fundraising campaigns to keep their churches. The Hobart Mercury reported that
The Parish of Holy Trinity Launceston, which wants to keep St Matthias’ Church at Windermere, has raised the funds, with the help of its local community, to meet its redress contribution. (The Mercury, 15 September 2018)
Cultural historian and churchgoer Dr Caroline Miley said that:
the churches are an important part of Australian history… It is unconscionable that such a massive number of buildings, artefacts and precincts should be lost to the National Estate in one fell swoop…These are buildings built and attended by convicts and their jailers. They were built on land donated by early state governors, notable pioneers and state politicians, with funds donated by these colonials and opened by the likes of Sir John Franklin…As well, she says, they contain the honour boards, memorials and graves of those who fought and died in conflicts from the 19th century onwards…Some are in the rare (in Australia) Georgian style or in idiosyncratic Tasmanian Carpenter Gothic. (The Mercury, 15 September 2018)
Amanda Ducker of the Hobart Mercury summarises of the whole fuss surrounding the sale of churches in Tasmania this way:
Condie’s use-it-or-lose-it approach clashes with the keep-it-at-all-costs mentality. But while some opponents of the bishop’s plan refuse to sell their church buildings, neither do they want to go to church regularly. They rather prefer just to gather on special occasions: baptisms, weddings, funerals and perhaps at Christmas and Easter if they are leaning towards piety. But the rest of the year? Well, a sleep-in, potter at home or cafe brunch of eggs benedict (but sans ministering) are pretty tempting on Sunday morning. (The Mercury, 15 September 2018)
Others Anglicans in Tasmania see the whole argument differently. Emeritus Professor and Anglican Peter Boyce AO see it as fight over the spiritual traditions linked to the low and high Anglican traditions in Tasmania. (The Mercury, 15 September 2018)
All these arguments are characteristic of how people, their traditions, their values, their past, their memories are all rooted in a location and in particular a building like a church.
Other dimensions to the argument
The dualism expressed in the sale of church land and buildings can be likened to the difference between sacred and secular. These two polar opposites are explored in popular culture in the form of music by Nick Cave and others on The Conversation.
Another perspective on this area was aired on ABC Radio Local Sydney in December 2018 by Dr David Newheiser. In the discussion he examined the differences between Christians and aethiests. He maintained that there are strong sentiments in the community around tradition and ritual in the community and if you lose a church you lose all of this.
The binary position of churchgoers and non-churchgoers can also be expressed in ethical terms as the difference between good and evil, or right and wrong, or moral and immoral, just and unjust and so on. This dichotomy has ancient roots dating back to pre-Biblical times across many cultures.
So what does all this mean?
Churches have an important role to play in the construction of place in communities. This role is played out in different ways for different actors in the story.
As far as the dichotomy presented here in the story of the sale of church property and land, there is really no conclusion that satisfies all stakeholders.
There is no right or wrong position to the opposing views between churchgoers and non-churchgoers. The differences remain an unresolved ethical dilemma.
An iconic Camden image of St Johns Anglican Church in the 1890s.
The Camden Museum hosted celebrity author Michelle Scott Tucker recently at a local book launch. The event attracted an enthusiastic audience of 50 members and guests to an engrossing talk from Tucker, the author of Elizabeth Macarthur, A Life at the Edge of the World.
Michelle delivered an eloquent and gripping lesson on Elizabeth Macarthur to an audience sitting on the edge of their seats. Tucker spoke for 40 minutes without notes and then handled a number of penetrating questions. Earlier in the day she had been interviewed on ABC Sydney Local Radio by James Valentine in wide ranging conversation about Macarthur that clearly impressed him. Tucker is an impressive media performer telling an engrossing story about her hidden subject of Elizabeth.
After the Museum talk there was a long line of those who had purchased books to have them signed by the author. The most excited person in room was Camden Historical Society secretary Lee Stratton who drove into Surry Hills to pick up Michelle and then returned her to the city after the launch. Lee is a devoted fan and was not phased at all by her providing this generous effort.
Michelle Scott Tucker writes in an engaging and open style that is easily accessible by anyone interested in colonial Australia, women’s biography or just a great yarn. She takes a fresh look at an old story from a woman’s perspective, from the other side.
In the early 19th century the world was divided into the women’s private sphere and the public world inhabited by men. Michelle Scott Tucker takes a look from the domestic private world of women. It is a form of radical history.
Michelle’s analogy of her approach to the story is looking at the stitching on the back of tapestry, and inspecting the intricate nature of the threads. This gives you an insight into how the whole work is kept together from the hidden and dark shadows of the work. Without the stitching the work would fall apart, and so it was the Macarthur family enterprises in colonial New South Wales. Tucker draws the stitches together to create a story showing the colour and movement of colonial New South Wales.
Elizabeth Macarthur, the farmer’s daughter from Devon, married a cantankerous irascible army officer called John Macarthur when she was pregnant with her first child. Tucker draws an parallel with another Georgian story that of the women in the romantic novelPride and Prejudice by Jane Austin. She makes the point that Elizabeth Macarthur, and husband John, were Georgian figures while her family were Victorians.
Tucker tells how Elizabeth Macarthur, heavily pregnant and with a small child at her side, endured probably the worst journey out from England of any convict transport on the Second Fleet in the Scarborough. She nursed her husband back from illness that he suffered at the Cape and lost a child on the voyage out which was buried at sea. She suffered the social ignominy of sharing a cabin space with convict women well below her station in life.
Macarthur was not on her own and many colonial women endured the sea voyage from England with few comforts. Their diaries detail the trials and tribulations throughout the early years of the colony. One such figure in the Camden story was Caroline Husband who fell on hard times and fled their Hampstead Hill house near London with debt collectors in pursuit. She married pastoralist Henry Thomas and eventually lives at Wivenhoe, and her descendants grew up at Brownlow Hill.
The ever practical Elizabeth managed and developed the family business empire in colonial New South Wales while her husband was dealing with military charges in England. She entertained governors, politicians, businessmen, officers, while managing a large domestic staff, farm workers and convicts on their extensive landholdings. The role and influence of Elizabeth Macarthur as part of the story of settler colonialism in Australia and has been understated along with many other women of her time.
Tucker makes the point in an article for Inside Story that the story of Elizabeth Macarthur is not unique and that other colonial women made a significant contribution on their own. There was Esther Abrahams who ran Annandale, and Harriet King who raised a family and ran a property west of Parramatta. In Van Diemen’s Land (now Tasmania) a retail empire was developed by former convict Maria Lord, while Eliza Forlonge ran a pastoral empire.
Camden Park was an out-station in the Macarthur family empire and Elizabeth Macarthur never lived there. The mansion house was the home of her sons, William and James. Elizabeth lived at Elizabeth Farm at Parramatta all her life and died at their holiday home at Watsons Bay in her 80s.
Unlike many of her colonial contemporaries who viewed the Australian landscape as a Gothic world Elizabeth had a more sympathetic eye. She drew comparisons with England and in her letters home she stated that her around her home at Parramatta, she wrote:
The greater part of the country is like an English park, and the trees give to it the appearance of a wilderness, or shrubbery commonly attached to the habitations of people of fortune’.
Under Elizabeth’s gaze the colonial outpost of Sydney grew from a military garrison to a bustling colonial port in the South Pacific. Macarthur supported her husband, John, throughout his ordeals and never returned to England, despite having the means to do so. Her female descendants regularly traveled between Camden Park, Sydney and London and elsewhere, and benefited from the transnational networks that she and her family established in the early 19th century.
Elizabeth Macarthur is an important character in the Camden story and there are other Macarthur women in her family who played similar roles such as Elizabeth Macarthur Onslow, Sibella Macarthur Onslow and Enid Macarthur Onslow. All intelligent, strong and successful women. They were not alone in the Camden story and others that could be mentioned include Rita Tucker, Zoe Crookston, Clarice Faithful, amongst others.
Campbelltown and surrounding areas have lost much in the way of their local heritage. Does anyone care and more to the point does anyone notice?
Heritage is what the community considers of value at present and is worthy of handing on to the next generation. It is a moveable feast and changes over time. What is important to one section of the community is of no value to another. And so it is with different generations of the one community. Many regret the loss of building from the past yet there were others who did not miss any of these buildings. This story clearly illustrates this trend.
The loss of Campbelltown’s heritage is part of the story of the urban growth of the town and surrounding area. Starting with the 1948 Cumberland Plan then the 1968 Sydney Region Outline Plan of which 1973 New Cities Structure Plan was a part. These plans set a path for a growing community and generated hope for some and loss for others. Campbelltown like other communities has gone through loss and renewal, and some are only interested in the new. Yet the need and yearning for a clear view of the past is part of the human condition where people need to honor and respect their ancestors and what did and did not achieve.
Andrew Allen has started to detail the loss of Campbelltown heritage buildings that coincided with a period of incredible urban growth the Campbelltown LGA in his history blog The History Buff. This blog post details just some of the buildings that have been lost. There have been many others as well.
Lost Buildings of Campbelltown
Marlows Drapery Store, Campbelltown
Retailing in Campbelltown has changed over the decades. There has been a transition from the family store to the mega-malls of today. One family store was Marlow’s Drapery Store.
Andrew Allen writes:
The demolition one quiet Sunday morning in 1981 of an old curiosity shop divided Campbelltown. The shop was built in 1840 and was once owned by former mayor C.J. Marlow who used it as a drapery. It stood between Dredge’s Cottage and the old fire station and Town Hall Theatre.The last owner of the building was Gladys Taylor.
Bradbury Park House, Campbelltown
Andrew Allen writes:
In 1816 Governor Macquarie gave a grant of 140 acres to Joseph Phelps who sold it to William Bradbury the following year. Bradbury Park House was built on this land in 1822.The house was located about 140 metres opposite where the town hall is located in Queen Street. Unfortunately Bradbury Park House was demolished in 1954.
Leameah House, Leameah
Leumeah House at 2 Queen St, Campbelltown (cnr Queen Street and Campbelltown Road) was constructed in 1826. The house was owned by the Fowler family for many years and Eliza Fowler lived there in the 1880s after marrying Joseph Rudd. John Warby was given a 260 acre land grant in 1816 which he called Leumeah. His house was demolished in 1963, but his old stable and barn still exist. Part of the site is now known as Leumeah Stables also known as Warby’s Barn and Stable which were constructed around 1816.
Andrew Allen writes:
Just south of the original Woodbine homestead, and adjacent to the old Sydney Road (since renamed Hollylea Road) there once stood an imposing landmark, Keighran’s Mill. John Keighran purchased the site in 1844 and in 1855 built the mill on the banks of Bow Bowing Creek. Percy Payten was the last member of the Payten family to own the mill. In 1954 he offered the mill to the Campbelltown and Airds Historical Society. The historical society also didn’t have enough funds at the time for its restoration. In 1962 the mill was dismantled and the stone was used in the building of the RAE Memorial Chapel at the School of Military Engineering at Moorebank, which opened in 1968.
Woodbine Homestead, Woodbine
While James Payten was living at Leppington Hall in 1873, he bought Woodbine – the remains of John Scarr’s early farmhouse – as a new family home.The homestead stood on Campbelltown Road (Sydney Road), just north of the bridge, which crosses the railway line.
James Payten and his wife, Sarah (nee) Rose, shared their home with her brother, Alfred Rose and his family. Rose died in 1951 and her aging Woodbine cottage was demolished in the 1960’s.
Ivy Cottage, 31 Allman St, Campbelltown
Some of the buildings that have been lost in Campbelltown have religious connections. One those is Ivy Cottage.
Andrew Allen writes:
Local storekeeper William Gilchrist purchased land in Allman Street and built Ivy Cottage on it for his brother, Rev. Hugh Gilchrist, a Presbyterian minister appointed in 1838 to take charge of Campbelltown and many other surrounding towns. The cottage became the Presbyterian Manse and served as such until about 1882. The cottage was demolished in the 1960s.
The Engadine, cnr Broughton & Lindsay Streets, Campbelltown
The Engadine was built in 1924 by Minto grazier Kelvin Cuthell and designed by local architect A.W.M. Mowle.
Mowle lived at the family farm of Mount Drummond at Minto. He enlisted in the Australian Flying Corps in 1915 with the rank of Lieutenant and returned in 1918. In the 1920s he lived in 44 Wentworth Road, Burwood. In 1926 he supervised renovations, additions and painting of a weatherboard cottage in Campbelltown and in 1929 supervised the construction of shop and residence (SMH).
Kelvin Cuthell married Daphne Woodhouse in 1924 and moved into The Engadine. Kelvin Cuthel died in 1930 and after Daphne died in 1945, her sister Iris moved into the house, remaining there until her death in the 1970s. The house was demolished in 2012.
Milton Park, Ingleburn
Built in 1882 by hotelier David Warby. By 1909 it was owned by Thomas Hilder, manager of the silver mines at Yerranderie in the Burragorang Valley. Later this century it fell into disrepair and the owner, Campbelltown Council, demolished it in 1992 after being unable to secure a financial offer for the building.
Rosslyn House, Badgally Road, Claymore
Marie Holmes writes that she believed the house to be built in the 1860s. Samuel Humphreys purchased two lots of land from William Fowler in 1882 which included the land and house. The house was in the hands of the Bursill family for much of the 20th century.
Andrew Allen writes:
In 1970 the property was sold to the State Planning Authority who in turn transferred it to the Housing Commission for the development of Claymore suburb. The house was left vacant, fell into disrepair and was damaged by fire in the mid 1970s. It was demolished in the late 1970s.
Silver Star Garage, Queen Street, Campbelltown
Charles Tripp operatted the Silver Star Garage on the corner of Queen and Dumaresq Streets, Campbelltown. The Tripp family operated a variety of businesses on the site. In the 1880s there was a blacksmith and wheelwright shop, hired horses and sulkies and operated a mail coach. After the First World War the business changed to sell and service motorbikes, and later serviced motor cars and sold petrol. In the 1920s he sold radios and broadcast radio programmes from the store. The garage was still operating commercially in the 1940s. The premises were demolished in 1966.
Hotels are an ancient institution offering hospitality for the traveller. They provided comfort and shelter, a place to do business, a place to create wealth, a meeting place and a place to rest. In the past they have provided warmth, safety and a good meal from the elements. Hotels in Campbelltown did all of this and their loss has been a tragedy to many from the local community. Some of the hotels that are no longer with us include these listed here.
Royal Hotel, Cnr Railway and Hurley Streets, Campbelltown
The Royal Hotel was originally known as the Cumberland Hotel in the 1880s and became the Royal Hotel in the 1890s. Between 1899 and 1905 the licencee was Thomas F Hogan. Between the 1920s and the 1970s the premises were owned by Tooth & Co. The Royal Hotel was demolished in 1986 and suffered the fate of many heritage icons in Campbelltown and elsewhere.
Andrew Allen writes
The hotel was demolished in the pre-dawn hours of Sunday morning July 6, 1986. Newspaper reports described how at 5.30am council workmen first set up safety barriers around the hotel. By 6am a massive Hitachi caterpillar-tracked back hoe commenced clawing the building down and by evening most of the remains had been removed from the site. Council needed to widen Hurley Street and unfortunately the Royal Hotel was in the way of this.
Lacks Hotel, Cnr Queen and Railway Streets, Campbelltown
Lacks Hotel was located on the corner of Queen and Railway Streets and over the years was part of the complete re-development of Railway Street.
Andrew Allen writes:
Built by Daniel Cooper in 1830 as the Forbes Hotel, in 1901 it was refurbished and renamed the Federal Hotel. The license was transferred to Herb Lack in 1929 and it became Lack’s Hotel. After Herb’s death in 1956, his son-in-law and daughter Guy and Tib Marsden took over. Lack’s Hotel was demolished in 1984. A modern commercial building including a modern tavern now take its place.
Jolly Miller Hotel, Queen Street, Campbelltown
Hotels continued to disappear from the Campbelltown town centre. The buildings might still exist but they changed to other uses for other purposes. One of those was the Jolly Miller Hotel.
Andrew Allen writes:
The Jolly Miller Hotel was built in the late 1840s at the southern end of Queen Street opposite Kendall’s Mill. The hotel was opened by George Fieldhouse who had followed his convict father to New South Wales in 1828. George’s two sons William and Edwin Hallett opened a general store next to the hotel in 1853. This building, which later became the offices for the Campbelltown and Ingleburn News, is still standing opposite McDonald’s restaurant in Queen Street.
Campbelltown continues to grow and renew. Some of that renewal is high quality and other parts of it will disappear with time and be completely forgotten. A clear view of the past is necessary to understand the present. It provides a perspective to life and the human condition. People have a yearning for their story to be told by those who come after them. They want to be remembered and want to leave a legacy. This blog post is part of the Campbelltown story and is attempting to tell Campbelltown’s past.
New Book on Lost Campbelltown
The Campbelltown and Airds Historical Society has published a book of Lost Campbelltown (2018). The author of this great read is The History Buff blogger Andrew Allen who gives an excellent account of the built heritage that has been lost in the Campbelltown area. The book is 99 pages in full colour in an A4 format. The author outlines the stories of 61 buildings that have been demolished in the local area over the past 100 years. The buildings were a mixture of grand Victorians to humble slab and timber workman’s cottages. They range across the Europeans presence in Campbelltown and cover the Victorian, Edwardian, Interwar and Mid 20th Century periods. Modernism has much to answer for around their destruction along with the planning decisions linked the 1948 Cumberland Plan and the 1968 Sydney Region Outline Plan and the Three Cities Structure Plan that went with it.
The book is available from Campbelltown and Airds Historical Society and Campbelltown Library.