Am I the only person in Australia who has not read ‘Follow the Rabbit-Proof Fence’ or seen the movie? I suspect that I am.
First published in 1996, reprinted in 2000 and released as a movie in 2002, it is the story of Molly (14), Daisy (11) and Grace (8) who were forcibly removed from their families and taken to Moore River Native Settlement in 1931. The three girls escaped and walked home 1600 km in three months through the West Australian desert, orienting themselves in the huge expanse by following the rabbit-proof fence, a long fence intended to stop rabbits from entering the West Australian pastoral district.
Doris Pilkington is Molly’s daughter, but she knew little of her mother’s history until her aunt told her. Pilkington, like her mother and aunt, was also part of the Stolen Generation. She, too, ended up at that same Moore River, having been separated from her mother Molly at the age of four, and not seeing her again for more than twenty years. She didn’t learn the story of her mother and aunt’s escape for another ten years after that. (You can read more about the writing of the book here).
I was surprised that much of the book was history- it took up to p. 75 (in a 135 page book) for the girls to escape. This history started with white invasion, tribal leader Kundilla (I’m not sure whether he was a historical figure or a narrative device); whalers; Swan River; and the decline of Aboriginal society. She emphasizes the Mardudjara people as the traditional owners when white settlers brought their cattle, and describes the ‘coming in’ to the stations. Her focus is particularly Jigalong station between 1917-1931. I was reminded here of Ann McGrath’s 1987 history Born in the Cattle which provides a nuanced account of Aboriginal cattle workers, the texture of station life, and the symbiotic relationship between pastoralists and workers.
From p. 75 on, the story fits into a more familiar ‘Voyage and Return’ narrative. Once the girls have started on their trek, she uses historical documents to support her narrative e.g. the correspondence of A. O. Neville (Protector of Aborigines) and copies of telegrams that criss-crossed W.A. The girls are by no means lost: they know where they are, and so do many other people in the homesteads, who offer them hospitality and then go on to report them to the Protector. In the end, the bureaucratic decision is made that it would be too expensive to retrieve them, and they are just let go.
In many ways, the postscript is most damning. Molly, along with her two daughters, was sent again to Moore River. She absconded again taking her 18 month old daughter and leaving Doris behind. She retraced the walk that she did nine years earlier to return to Jigalong, only to lose her remaining daughter as well, when she was taken by the authorities. Both Daisy and Gracie would have been viewed as ‘successes’ under the assimilation policy of the time. Both married and were employed as domestic help. Daisy ended up moving to a Seventh Day Adventist Mission after her husband’s death.
This book has been a favourite on school reading lists for many years. Larissa Behrendt has written an essay for this school audience, which raises some interesting points.
I imagined that this book would be more emotional and angry than it is. The front-loading of history at the start of the story does make it somewhat abstract, and there is a flatness in the telling that I didn’t expect. I’m sure that on the screen, the landscape would be stark and featureless, but in the book more emphasis is placed on how Molly ‘reads’ the country, rather than on what it lacks. I look at some of the blurbs for later editions and the movie, which highlight ‘adventure’ ‘courage’ and injustice. These things are here in the book, but so too is unspoken love and knowledge for country, a quiet and stubborn determination, and a slow-burning injustice.
My rating: 7/10
Read because: CAE bookgroup choice.
I have included this on the Australian Women Writers’ Challenge database.