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Living history on your doorstep

There is the opportunity to experience real living history on your own doorstep.

Living history is all around you. You just need to take a deep breath, pause for a moment and listen to the history around speak to you.

camden st johns vista from mac pk 1910 postcard camden images
Vista of St Johns Church from Macarthur Park in 1910. Postcard. You can still view this vista from the town’s fringe near the showground. (Camden Images)

 

Camden living history

In the town centre of Camden the buildings and the ambience of the historic precinct speak to you if you pause and listen.

They are all part of the Camden story.

The Camden living history reveals the intricacies of telling the Camden story.

The Camden town centre and its multi-layered history are evident in the many different building styles evident as you walk along the main street.

If walls could talk they would tell an interesting story that would immerse you in the past in the present. They would provide a gripping account of the characters that were central to the stories.

Camden CHS 231 Macaria c. 1890
The Camden Grammar School which was located in Macaria in the 1890s.  Macaria is open to the public and is the home of the Alan Baker Art Gallery located at 37 John Street, Camden. (Camden Images)

Living history is storytelling

Living history allows participants to be able to read the layers of history of an area.

Living history is like peeling off layers of paint from a wall when viewers peel back the layers of history of a site, building or place. Each layer has a special meaning – a special presence.

Lived experience leads to storytelling which is real and authentic.

Storytelling creates the meaning of the past and creates the characters of the past in the present. It allows the past to speak to the present. Storytelling and stories at the essence of place.

 

The living history movement

Living historian Scott Magelssen maintains that living history museums ‘engage strategies in their performance of the past’, claiming to be ‘real history by virtue of their attention to detail’.   (pp. xii-xv)

One of the early influencers of the living history movement in North America was Henry Ford who established his indoor and outdoor living museum experience in the Detroit suburb of Dearbourn in Michigan USA.  Henry Ford said of his museum

I am collecting the history of our people as written into things their hands made and used…. When we are through, we shall have reproduced American life as lived, and that, I think, is the best way of preserving at least a part of our history and tradition…

camden st_johns_church02
St Johns Anglican Church Camden 2018. You can visit the historic St John’s church and precinct in central Camden. The church was built in the 1840s and funded by the Macarthur family. (I Willis)

 

The Camden story

The Camden story is the tale of the local area.

Camden storytellers peel back the layers of the history of the town and district and reveal the tales of local identities, larrikans, characters, rascals, ruffians and ratbags.

There are a number of layers to the Camden story and they are

  • Pre-European period of the Indigenous Dharawal people when they called the area Benkennie
  • The Cowpastures were named by Governor Hunter in 1795 and the establishment of the Cowpastures Government Reserve. Under European control the Indigenous Dharawal people dispossession and displacement of their country. The Macarthur family’s Camden Park Estatestarted with the 1805 grant to John Macarthur.
  • The Camden township was established as a private venture of the Macarthur family in 1840. The streets were named after its founders – Macarthur, Elizabeth, John, Edward.
  • The English-style Camden town centrehas evolved and is represented by a number of historical architectural styles since 1840 – Victorian, EdwardianInter-war, Mid-20th century. The town was the hub of the Camden District between 1840 and 1970s
  • The Macarthur region (1970s +), named after the famous local Macarthur family, grew as part of   Sydney’s rural-urban fringe. It is made up of Camden, Campbelltown and Wollondilly Local Government Areas.
Camden Show Bullock Team 2018 MWillis
The bullock team walking up John Street for the 2018 Camden Show. Bullock teams were once a common sight in the Camden area before the days of motorised transport. The teamster monument in John Street celebrates their role in the history of the district. Visit the Camden Show. (M Willis)

 

Immerse your imagination in the past at the Camden Museum through living history.

The Camden museum tells the Camden story through displays of artefacts, objects, memoriabilia and other ephemera by using a living history approach.

The displays tell a story of an earlier period and allows visitors to immerse themselves in the past in the present.

Map Camden District 1939[2]

Map of the Camden district in 1939 showing the extent of the area with Camden in the east. The silver mining centre of Yerranderie is in the west. (I Willis, 1996)

 

Walking the past through living history

Visitors to Camden can walk the streets of the town centre and imagine another time. A time past that can be recalled through living history.

A self-guided walking tour lets visitors explore the living history of the Camden town centre. There is a pdf brochure here. 

Check out Camden’s main street with its Victorian, Edwardian and interwar ambience and charm. See where the local met on sale day at the Camden saleyards or the annual country festival at the Camden show.

Camden Show 2018 promo
The Camden Show is an annual celebration of things rural in the township of Camden for over 100 years. The show is held each year in the Onslow Park precinct. (Camden Show)

 

The Heritage Tourism website boasts that Camden – The best preserved country town on the Cumberland Plain NSW.

The mysteries of the cute little locomotive that used to run between Camden and  Campbelltown via Currans Hill, Narellan, Elderslie, Kirkham and Graham’s Hill are also explored in a post called  The glory of steam, Pansy, the Camden tram.

Maybe you would like to revisit the farming glory days of the 1800s at one of Australia’s most important living history farms at Belgenny Farm.

Camden Belgenny Farm 2018 sign
The signage at the entrance to the Belgenny Farm complex at Camden NSW. Visitors are welcome.  (I Willis, 2018)
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A contested sacred site in the historic landscape of the Cowpastures

Place and St John’s Anglican Church

St John’s church is a contested site where there is competition around the ownership of the dominant narrative surrounding a former horse paddock. The paddock in question lies between St John’s Anglican Church and the former Rectory, all part of the St John’s Church precinct.

St Johns Church
St Johns Church Camden around 1900 (Camden Images)

Church authorities want to sell the horse paddock to fund a new worship centre.

There has been a chorus of objection from some in the Camden community over the potential sale. Community angst has been expressed at public meetings, protests, placards, and in articles in the press.

camden st johns church paddock 1907 cipp
Camden Rectory & Horse Paddock 1907 with Menangle Road on right hand side of image (Des & Pru Fowles/Camden Images)

 

The principal actors (stakeholders) have taken up positions around the issue include: churchgoers, non-churchgoers (residents, outsiders, ex-Camdenites, neighbours), the parish, local government, state government, and the Macarthur family.

The former horse paddock looks like an unassuming vacant block of land in central Camden. So why has there been so much community angst about is possible sale?

camden st johns fjoss image 7 (5)
St Johns Anglican Church showing former horse paddock in front of the church (2018 C Cowell)

 

The simple answer is that the community ascribes representations of a church beyond the building being a place of worship. Yet this raises a paradox for the owners of these religious sites. Generally speaking different faiths put worship and the spiritual interests of their followers ahead of their property portfolio.

This paradox has created angst in some communities when the owners of religious buildings and sites want to sell them, for example, in Tasmania in 2018 or other examples discussed by Graeme Davison.

 

Unraveling a paradox

Historian Graeme Davison in his book The Use and Abuse of Australian History has highlighted the different representations that a communities have ascribed to local churches. They have included:

  • a symbol of the continuity and community rather than a relic of their faith;
  • a local shrine where the sense of family and local piety are given tangible form;
  • ‘a metaphor of the postmodern condition’;
  • a ‘kind of absent present, a site now unoccupied but irreplaceable and unable to be rebuilt;
  • a transcendence and spiritual continuity in a post-Christian society. (pp. 146-161)

So the question here is, are any of Davison’s representations applicable to Camden’s St Johns Church?

camden st_johns_church02
St Johns Anglican Church Camden 2018 (I Willis)

 

Cultural landscape

St John’s church is the centre of Camden’s cultural landscape, its cultural heritage and the narrative around the Camden story. I wrote in the Sydney Journal in 2008 that

 St John’s church is the basis of the town’s iconic imagery and rural mythology and remains the symbolic heart of Camden.

In 2012 I extended this and said that community icons, including St John’s, have

 have become metaphors for the continuity of values and traditions that are embedded in the landscapes of place.

In this dispute the actors, as others have done,

have used history and  heritage, assisted by geography and aesthetics, to produce a narrative that aims to preserve landscape identity.

The actors in the dispute want to preserve the landscape identity of the area  by preserving the church precinct including the horse paddock.

 

A world long gone

The church precinct is  a metaphor for a world long gone, an example of the past in the present. In Davison’s eyes ‘a symbol of continuity and community’.

St John’s Anglican Church is part of an English style landscape identity, that is, Camden’s Englishness. This is not new and was first recognised in 1828 by Englishman John Hawdon.

Hawdon saw a familiar landscape and called it a ‘little England’.  A type of English exceptionalism.

The colonial oligarchs had re-created an English-style landscape in the Cowpastures  that mirrored ‘home’ in England. The English took control of territory in a settler society.

The local Indigenous  Dharawal people were dispossessed and displaced by the English through the allocation of  land grants in the area.

The English subdued the frontier with violence as they did other part of the imperial world.

The Hawdon allegory was present when the town was established by the Macarthur family as a private venture on Camden Park Estate in 1840. The construction and foundation of St John’s church was part of the process of the building of the new town.

The first pictorial representation of this was  used in Andrew Garran’s 1886 Picturesque Atlas of Australasia where there is

an enduring image within the socially constructed concept of Camden’s rurality has been the unparalleled vista of the Camden village from the Macarthur’s hilltop Georgian mansion.  (Image below) The romantic image portrayed an idyllic English pastoral scene of an ordered farming landscape, a hive of industrious activity in a tamed wilderness which stressed the scientific and the poetic.

camden park 1886 garran
Engraving showing vista of Camden village from Camden Park House. Aspect is north-east with Cawdor centre distance and St John’s church right hand distance.  (Andrew Garran’s 1886 Picturesque Atlas of Australasia)

 

The hilltop location of the church was no accident.  St John’s church is ‘the moral heart’ of English-style ‘idyllic representations as the

 ‘citadel on the hill’ at the centre of the ‘village’. It acts as a metaphor for order, stability, conservatism and a continuity of values of Camden’s Anglophile past. The Nepean River floodplain keeps Sydney’s rural-urban fringe at bay by being the ‘moat around the village’ which occasionally was the site of a torrent of floodwater.

The hilltop location has spiritual significance with Biblical references to love, peace and righteousness.

 

A sense of place

St John’s church has had a central role in the construction of place and community identity in the town.

camden_johnst_chs0083
St John’s Anglican Church in its hilltop location at the top of John Street Camden. This image is by Charles Kerry in the 1890s (Camden Images)

 

The church and its hilltop location is an enduring colonial legacy and a representation of the power of the colonial gentry,  particularly the position of Camden Park Estate and the Macarthur family within the narrative of the Camden story.

Camden Park 1906 (Camden Images)
Camden Park House and Garden in 1906 is the home of the Macarthur family. It is still occupied by the Macarthur family and open for inspection in spring every year. (Camden Images)

 

Many Camden folk feel a sense of belonging to the church expressed by  memory, nostalgia, customs, commemorations, traditions, celebrations, values, beliefs and lifestyles.

The community feel that the church belongs to them as much as it belongs to the churchgoers within the church community.

Belonging is central to placeness. It is home and a site where there is a sense of acceptance, safety and security. Home as a place is an important source of stability.

An extension of this is the role of the church as a loved place  in terms laid out by Peter Read in his book, Returning to Nothing, The Meaning of Lost Places. As Veronica Strang writes, Read’s book:

makes it plain that the feelings engendered by the loss of place can be equated with those experienced in the loss of a close relative, friend or partner. This straightforward analogy helps to make visible the symbolic role of place in enabling human beings to confront issues of mortality.

camden st johns vista from mac pk 1910 postcard camden images
Vista of St Johns Church from Macarthur Park in 1910. Postcard. (Camden Images)

 

The church buildings and precinct are a shrine to a lost past and considered by many to be  sacred land. The sale of the former horse paddock has caused a degree community grief over the potential loss of sacred land.

St John’s church is an important architectural statement in the town centre and is one Australia’s earliest Gothic style churches.

 

So what does all this mean?

The place of St John’s church in the Camden community is a complex one. The story has many layers and means different things to different people, both churchgoers and non-churchgoers.

The church is a much loved place and the threatened loss of part of the church precinct generates feeling of grief and loss by many in community.

The legacy of the English landscape identity from the early 19th century and the establishment of the Cowpastures is very real and still has a strong presence in the community’s identity and sense of place. The English style Gothic church is a metaphor for the Hawdon’s ‘Little England’ allegory.

The Cowpastures was the fourth location of European settlement in Australia and the local area still has a strong Anglo-demographic profile. These contribute to re-enforce the iconic imagery projected by St John’s church combined with the story of a settler society and its legacy.

Check out this publication to read more about the Camden district.

Cover  Pictorial History Camden District Ian Willis 2015
Front Cover of Ian Willis’s Pictorial History of Camden and District (Kingsclear, 2015)
Adaptive Re-use · Aesthetics · Architecture · Art · Attachment to place · Australia · Camden · Churches · community identity · Cultural Heritage · Cultural icon · Curtilage · Georgian · Gothic · Heritage · Historical consciousness · Historical Research · Historical thinking · history · Landscape aesthetics · Lifestyle · Living History · Local History · Local Studies · Macarthur · Memory · Monuments · myths · Place making · Ruralism · sense of place · Streetscapes · Trust · Victorian · Weddings

The local church as a centre of place

A centre of place

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.

St Johns Church
St Johns Church Camden around 1900 (Camden Images)

 

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.

Cobbitty St Pauls 1890s CKerry 'EnglishChurch' PHM
This Charles Kerry Image of St Paul’s Anglican Church at Cobbitty is labelled ‘English Church Cobbitty’. The image is likely to be around the 1890s and re-enforces the notion of Cobbity as an English-style pre-industriral village in the Cowpastures (PHM)

 

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.

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)

Enmore Church of Christ Tabernacle
The Enmore Church of Christ Tabernacle in the early 20th century where Frank and Ethel were married in 1925. (Jubilee Pictorial History of the Church of Christ)

 

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)

tasmania st john's anglican church-ross-tasmania wikimedia lowres
St John’s Anglican Church Ross Tasmania (Wikimedia 2017)

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.

Cover Pictorial History Camden District Ian Willis 2015
Front Cover of Ian Willis’s Pictorial History of Camden and District (Kingsclear, 2015)

British colonialism · Camden Museum · Colonial Camden · Colonialism · community identity · Convicts · Cultural Heritage · Elizabeth Farm · Farming · Georgian · Gothic · Governor Macquarie · Heritage · history · Landscape aesthetics · Local History · Macarthur · myths · Place making · Settler colonialism · Victorian

Celebrity author at Camden Museum

 

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.

Camden Museum MSTucker talking BookLaunch 2018Jun13
Michelle Scott Tucker spoke about her new book Elizabeth Macarthur A Life At the Edge of the World at the Camden Museum. She had the large audience sitting on the edge of their seats as she told the story of Elizabeth and her life in colonial New South Wales. The launch was held at the Camden Museum on Wednesday 13 June 2018 (I Willis, 2018)

 

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.

Camden Museum MichelleScottTucker BookSigning 2018Jun13
Michelle Scott Tucker signing a copy of her new work Elizabeth Macarthur A Life At the Edge of the World at the Camden Museum. There was a long queue for book signing from the large audience of members and friends on Wednesday 13 June 2018 (I Willis, 2018)

 

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.

Book Elizabeth Macarthur 2018 Cover TextPub
The cover of Michelle Scott Tucker’s Elizabeth Macarthur A Life at the Edge of the World. The book was launched in Camden at the Camden Museum to a large and enthusiatic crowd of readers on Wednesday 13 June 2018 (Text Publishing)

 

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 novel Pride 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.

Camden Museum MSTucker BookLaunch President Ian Willis with Michelle 2018Jun13 Lee Statton
The president of the Camden Historical Society Dr Ian Willis with Michelle Scott Tucker at the Camden launch of her new book Elizabeth Macarthur A Life at the Edge of the World. The launch was held at the Camden Museum on Wednesday 13 June 2018 (Lee Stratton)

 

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.

Camden Museum MSTucker BookLaunch Harry Warner Michelle and Frances Warner 2018Jun13 Lee Statton
Camden identities Frances and Harry Warner with author Michelle Scott Tucker at the Camden launch of Elizabeth Macarthur A Life at the Edge of the World. Frances and Harry have lived most of their lives at Camden Park and have been involved in a host of community activities over many years. Frances organised a small card gift for Michelle from Camden Park. The launch was held at the Camden Museum on Wednesday 13 June 2018. (Lee Stratton)

 

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.

Camden Museum MSTucker BookLaunch John Michelle and Edwina 2018Jun13 Lee Stratton
The owners of Camden Park House John and Edwina Macarthur Stanham with author Michelle Scott Tucker. The event was the Camden launch of Tucker’s Elizabeth Macarthur A Life At the Edge of the World held at Camden Museum on Wednesday 13 June 2018. (Lee Stratton)

 

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’.

Many of her contemporaries contributed to the English-style landscape aesthetic that was identified as early as 1828 by John Hawdon when he arrived in the Cowpastures. The Englishness of the Camden township is still evident and has shaped the landscape since the arrival of the Europeans.

 

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.

camden-library museum
The venue for the Camden launch of Michelle Scott Tucker’s Elizabeth Macarthur A Life at the Edge of the World on Wednesday 13 June 2018. Camden Library Museum in John Street Camden  (I Willis, 2016)

 

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.

 

Elizabeth Macarthur produced a family that founded the township of Camden, and created a pastoral and business empire that still endures today. She is celebrated in our local area with the Elizabeth Macarthur Agricultural Institute, Elizabeth Macarthur High School and roads and streets named after her and her family.

 

As Michelle Scott Tucker states of Elizabeth Macarthur, she  ‘played a crucial role in Australia’s colonial history. Hers is not a household name — but it ought to be’. Elizabeth Macarthur, A Life at the Edge of the World certainly goes a long way in this direction.

The book by Michelle Scott Tucker Elizabeth Macarthur, A Life at the Edge of the World is available at the Camden Museum.

Aesthetics · Architecture · Attachment to place · Camden · Camden Gasworks · Communications · community identity · Cultural Heritage · Cultural icon · Electricity · Gas · Gothic · Historical Research · Historical thinking · history · Living History · Local History · Memory · myths · Place making · Public art · sense of place · Streetscapes · Technology · Town planning · Urban Planning · urban sprawl · Urbanism · Utilities · Water

Pit covers and other things under foot

Gas Cover Durham Argyle Street Camden 2016 (I Willis)
Gas Cover Durham  probably 1912 Argyle Street Camden 2016 (I Willis)

What is under your feet and totally ignored? What do you walk over everyday? What is essential in an emergency? What provides access to essential utilities? The answer lies under our feet. What is it? Give up yet?

The answer is the humble utility inspection cover.

Utilities like electricity, water, gas, sewerage, communications and others are essential in any community. Camden has acquired the utilities as time has progressed over the past 150 years to the present. Argyle Street has a number of utilities buried beneath the street and footpaths. Their histories provide a valuable insight into the town’s development and progress, particularly in the 20th century.

The arrival of electricity, gas and water were part of Camden modernism and its influence on the town. Each of these utilities has transnational origins well beyond the township and illustrate the linkages between the town and wider world.

For example the supply of clean drinking water in Camden was linked to an outbreak of scarlet fever in the later 19th century. Contagious diseases were a major health concern in the 19th century and were an ever present worry in daily life. Clean drinking water had an important influence on the development of public health.

I was walking along Camden’s Argyle Street and it struck me that utility inspection covers are a historical statement in their own right. They are an entry point for the utility service as they also provide an entry to the stories that surround the delivery of the utility.

Even the different logos for utilities  illustrate the changes in the history of a telco or electricity supplier. A cover might be a statement about a utility supplier that is now defunct. The utility cover are made of different material – cast iron, concrete, and others.

These are all mysteries that are waiting to be solved for the curious mind. Or just for the bored and idle with nothing better to do.

What about the Gas Cover from Durham above?

Durham Gas Cover

This is an inspection cover for the gas pipes using a Durham fitting probably around 1912. The Durham drainage fitting is a cast-iron, threaded fitting, used on drainage pipes; has a shoulder such as to present a smooth, continuous interior surface. (Free Dictionary)  The Durham patent system of screw-joint iron house-drainage manufactured by the Durham House Drainage Co. of York USA (1887).

The Durham cover is for the Camden gas supply which was installed in 1912 by the Camden Gas Company.The gasworks was built in Mitchell Street and made gas from coal. There were a number of gas street lights in Argyle Street which were turned on in early 1912. The Camden News reported in January 1912 that many private homes and businesses had been connected to the gas supply network and were fitted for gas lighting.

Mr Murray the gasworks manager reported that construction at the gasworks had been completed, the retort had been lit and he anticipated full supply by the end of the month. (Camden News, 4 January 1912) Throughout 1912 there an ongoing dispute between Mr Alexander, the managing director of the Camden Gas Company, and Camden Municipal Council over damage to Argyle Street while laying gas pipes and who was going to pay for it. (Camden News, 12 September 1912)

In 1946 Camden Municipal Council purchased the Camden Gas Company. The gasworks were sold to AGL in 1970. (Peter Mylrea, ‘Gas and Electricity in Camden’, Camden History March 2008.)

NRCC

What is this cover for the NRCC. Does it still exist?

NRCC Inspection Cover 2016 Argyle St Camden (I Willis)
NRCC Inspection Cover 2016 Argyle St Camden (I Willis)

The simple answer is no. The NRCC  does not exist anymore. The NRCC was the Nepean River County Council. It was the electricity supplier for the Campbelltown, Camden and Picton area from 1954 to 1979 when it was amalgamated with Prospect County Council. This in turn became Integral Energy. Integral Energy was formed by the New South Wales Government in 1995 from the amalgamation of Illawarra Electricity and Prospect Electricity with over 807,000 customers.

NRCC office open 1956 Picton SLNSW
NRCC office open 1956 Picton SLNSW

The Campbelltown office of the NRCC was located in Queen Street next to the Commonwealth Bank and in 1960 shifted to Cordeaux Street. By 1986 a new advisory office was opened in Lithgow Street. The council opened a new shop front at Glenquarie Shopping Centre at Macquarie Fields. There were shopfronts in Camden, Picton and other locations.

Logo Design

In  October 1954 the NRCC approved a design for its official seal. Alderman P Brown suggested a logo competition and a large number of entries were received for the £25 prize. The winning design by artist Leone Rush of Lidcombe depicts electricity being extended to rural areas by a circular outline of the words ” Nepean River County Council”.
(Camden News, Thursday 4 November 1954.)

NRCC Seal (http://www.nepeanrivercountycouncil.com.au/)
Nepean River County Council Seal (http://www.nepeanrivercountycouncil.com.au/)

Former NRCC employee Sharon Greene stated that, ‘It was like a small family business where everyone was happy to be there’. (Camden Advertiser, 25 May 2009)

Former office manager, Kay Kyle, said that things in the office in 1959 were pretty basic when she started in the office as a junior clerk.

She said:

‘We had no cash registers or adding machines, we hand wrote receipts and added the figures in our head for daily takings. That was a good skill to have. Eventually we received an old adding machine from Picton, but one day it added incorrectly so I wouldn’t use it again.’  (http://www.nepeanrivercountycouncil.com.au/nrccstories.html)

Former linesman Joe Hanger recalls working for the NRCC. He said,

‘In 1954 we were transferred to Nepean River County Council. They wanted linesmen and I went on the line crew and eventually worked my way up and got a pole inspectors job going around creosoting the poles. Eventually I got my own crew, mainly pole dressing. There were 7-8 in the crew. I was then made a foreman in about 1978.’ (http://www.nepeanrivercountycouncil.com.au/nrccstories.html)

Working in the outdoor crews could be dangerous as Joe Hanger recalls.

‘In July 1974 I fell from a 40ft pole while doing work near The Oaks. We had to check out why a back feed to The Oaks was loosing voltage. We were looking for crook joints. The pole is still out there, near a bend just before the straight road into The Oaks. We had opened the air break switch behind us and the airbreak switch ahead, we forgot that the transformer was on the other side of the open point. I checked the pole and Neville Brown had gone along to the next pole to open the next section. I was standing on the low voltage cross arm and grabbed one of the wires and was struck by the electricity. Luckily my weight caused me to fall away. I ended up falling about 25 feet and just another pole lying on the ground. If I had the belt on it may have been a different matter. I had a broken leg, broken rib and a great big black eye. I was very lucky.’

(http://www.nepeanrivercountycouncil.com.au/nrccstories.html)

There are a host of other stories and wonderful memories from former employees of NRCC @ http://www.nepeanrivercountycouncil.com.au/nrccstories.html

Friends of the Nepean River Country Council

Past organisations like the Nepean River County Council have staunch supporters. If you are one of them join the Friends of NRCC. 

Friends of NRCC
Friends of NRCC

The telco inspection lid

This inspection lid is for the telco which was the Postmaster-General Department of the Australian Government.

PMG Inspection Cover 2016 Argyle St Camden (I Willis)
PMG Inspection Cover 2016 Argyle St Camden (I Willis)

The telco had a rich history related to communications in Australia starting in 1810 with the provision of the first postal service. In 1810 Governor Macquarie appointed Australia’s first postmaster Isaac Nicholls and the colonial government of New South Wales Government the first regular postal services including rates of postage. The new Sydney General Post Office was opened in George Street in 1874.

The first telephone service was established in Melbourne in 1879.

On Federation in 1901 the new Commonwealth Government took control of all colonial postal services.  The Commonwealth Minister responsible for the  Postmaster-General’s Department looked after  telephone, telegraph and postal services across Australia. The Postmaster-General Department was responsible for international short wave services in the 1920s and the Australian Broadcast Commission in the 1930s.

The Postmaster-General Department was broken up in 1975 with the postal service moving to Australia Postal Commission (trading at Australia Post), and telecommunications became the responsibility of Australian Telecommunications Commission trading at Telecom Australia. Telecom Australia was corporatised in 1989, renamed Telstra Australia in 1993, and partially privatised in 1999.

In 1992 the Overseas Telecommunications Commission (est 1946) was merged with the Telecom Australia.

Telstra Inspection Cover 2016 Argyle St Camden
Telstra Inspection Cover 2016 Argyle St Camden (I Willis)

 

Inspect Cover Telecom
Telecom Inspection Cover 2016 Argyle St Camden (I Willis)

 MWS&DB

Service Valve cover for water MWS&DB Argyle St Camden 2016 (I Willis)
Service Valve cover for water MWS&DB Argyle St Camden 2016 (I Willis)

The MWS&DB is the Metropolitan Water Sewerage and Drainage Board, today known as Sydney Water. Originally the Board of Water Supply and Sewerage from 1888 to 1892. The MWS&BD operated under that name from 1925 to 1987, and before that it was known as Metropolitan Board of Water Supply and Sewerage  between 1892 and 1925. After 1987 it was known as the Water Board (1987-1994), then it became Sydney Water Corp Ltd (1995-1999) with Ltd dropped in 1999.

Deks G (Gas)

 Deks Cover for gas in Argyle Street Camden 2016 (I Willis)
Deks Cover for gas in Argyle Street Camden 2016 (I Willis)

Deks was established in Australia by Mr George Cupit in 1947 and remained a family business until it became part of the Skellerup Group in 2003. Deks have a presence in 28 countries. They supply plumbing fittings including  flashings, fittings or flanges for over 100 years. (http://www.deks.com.au/about/)

Malco W (Water)

Malco Cover for Water Argyle Street Camden 2016 (I Willis)
Malco Cover for Water Argyle Street Camden 2016 (I Willis)

Malco Industries reported in the Sydney Morning Herald in 1951 that the company incorporated three separate businesses involved in heavy industrial activities on its site at Marrickville. There were three divisions (1) Malleable Castings founded in 1915 and was claimed to be one of Australia’s leading producers of iron castings. (2) EW Fittings incorporated in 1925 and made cast iron pipe fittings for water, gas, steam and oil. (3) Link Belt Co Pty set up in 1949 and industrlal transmission equipment. (Sydney Morning Herald (NSW : 1842 – 1954), Friday 6 April 1951, page 6)

Rovwood SV

Service Valve Rovwood Argyle Street Camden 2016 (I Willis)
Service Valve Rovwood Argyle Street Camden 2016 (I Willis)

Havestock Cover

Havestock Cover Argyle Street Camden 2016 (I Willis)
Havestock Cover Argyle Street Camden 2016 (I Willis)

Havestock is a business which has made pit lids since 1980s. Havestock is now part of the global EJ Group and designs, manufactures and distributes man-hole covers, pit covers and other infrastructure access covers and grates.(http://www.hygrade.net.nz/product-category/by-brand/by-brand-havestock/) (http://www.homeimprovementpages.com.au/connect/havestock_pty_ltd/)