Summary Notes for Literary Devices
Jack Davis’s play No Sugar depicts the struggle for survival by the Indigenous population during the Great Depression in Western Australia. Set on an Aboriginal Reserve, the Munday and Millimurra families become victims of racist political manoeuvres that force them to move to the Moore River Native Settlement in the 1930s. During this time, racism against Indigenous Australians was normalised, which becomes evident in the powerful characterisation of key players such as the chief protector, Mr Neville and the head of the settlement, Mr Neal. Not only does Davis suggest that racist policies are powerfully entrenched throughout the political system, but they also inform political, social and cultural decisions to such an extent that the Indigenous families constantly battle to maintain a shred of dignity. Rather than portraying every white character in the play as racist, Davis presents a range of characters with different views and values about the Indigenous Australians. Whilst those in a position of power are overtly racist, many who have real-life experience with the indigenous families are more tolerant and compassionate. Sadly, though, Davis suggests they have little effect on the struggles that plague the family.
Davis criticises the paternalistic and racist attitudes of those in positions of power which are based on the assumption that Indigenous Australians are an inferior and “savage” race. The officials believe that, as “blithering stone age idiots” and “incompetent savages”, the Indigenous Australians need to be “helped” to “take their place in Australian society”. Condescendingly and crudely, they believe that this involves lessons in basic hygiene.
Davis characterises Mr Neville (the Chief Protector of Indigenous Australians) and Mr Neal (Superintendent of Moore River Settlement) as arrogant and scornful. They treat the Indigenous Australians as they would an inconvenient animal. (Give examples of their treatment of Joe and Billy.)
Mr Neville tells the Matron “if you can successfully inculcate such basic but essential details of civilised living you will have helped them along the road to taking their place in Australian society”.
(The officials have a condescending and patronising attitude towards the Indigenous Australians. Mr Neville is highly offensive, unreasonable and hypocritical. He is also mean-spirited. Stereotypically, the Indigenous Australians are “dirty” people; they are thieves who cannot be trusted. (Neville says, “I take your point about losing them” (the handkerchiefs). They are also wife-molesters. (Mr Smith believes that living next-door to Indigenous Australians means that he cannot leave his wife alone at night. 15)
The Indigenous Australians are controlled through the ration system. They are also controlled by curfews and rules regarding alcohol. The ration system is designed to control the Indigenous Australians and undermine their power and independence.
How: soap symbolism throughout the play challenges the assumption that the Indigenous Australians are dirty people. Mr Neville, offensively, believes that they should be shown how to use handkerchiefs and toilet paper. He is concerned at the “dirty little noses among the children”. He believes that the matron should provide some practical training in the use of toilet paper.) By doing this, the officials will have “helped them along the road in taking their place in Australian society”. (Derogatory names such as “abos”).
How: According to the stage directions, the sign to Mr Neville’s office identifies the Indigenous Australians as equal in status with birds and beasts. “Government of Western Australia. Fisheries, Forestry, Wildlife and Indigenous Australians”. This reflects the Government’s paternalistic and condescending attitude towards Indigenous Australians which believes that they are an inferior species.
Davis shows how the officials are hypocritical. Pompously, Mr Neville reflects the official attitude towards Indigenous Australians during the Australia Day celebration (92) (quotes).
How: The Indigenous Australians sing a parody of the anthem. They cynically draw attention to the hollow rhetoric of the white officials about the values of civilisation. Official rhetoric expediently condones the miserable and desperate reality of the Indigenous Australians as they struggle to cope with sub-standard living conditions.
How: (See comparisons with Frank Brown to show the discrimination suffered by the the Indigenous Australians.) How: Comparison with the white unemployed person: the Indigenous Australians receive 2 shillings and fourpence and Brown receives seven shillings per week: Davis shows how they become criminals often despite themselves.
Davis also points to the fact that those in a position of power resort to Christian values and religion to justify their treatment of the Indigenous Australians. This shows the complicity of the religious officials who are aware of the contemptuous treatment but they lack the will and the power to amend the situation.
How: Cultural difference: The indigenous actors often use their indigenous language and pidgin English to show cultural differences. This reinforces Davis’ point that they are culturally different and have a unique culture and history. This also shows how difficult it is for the Indigenous Australians to survive in mainstream Australia. Billy and Jimmy also speak pidgin English (Creole) which is a variety of Australian English.
Dispossession : Jimmy states that the whites (wetjalas) “took our country” and therefore the Indigenous Australians are in a helpless position of dependence.
A recurring theme in the play revolves around the act of dispossession. The references to the brave and valiant pioneers and the Australia Day celebrations overlook the violence perpetrated against the original Australians.
How: in the stage directions, Davis states that Jimmy nicks his finger with the axe and raises blood. This is symbolic of the violent act of dispossession, which so infuriates Jimmy. He chastises (criticises) the Indigenous Australians who “danced” for the white man.
Racism is evident in obvious ways, such as the perpetuation of unjust stereotypes. It is also evident in more subtle ways: their culture and histories are overlooked.
Davis suggests that the Indigenous Australians proudly cling to their own oral histories despite the official attempt to ignore their cultural traditions.
THE MASSACRE
Billy relays the story of the massacre (in Creole) and mimes the violence and tragedy that befell the tribe. The use of pidgin English reinforces cultural differences and the importance of oral stories in the indigenous historical narrative.
Davis refers to Billy’s story of the tribal massacre to show the violence used by the white officials during the settlement period.
*** Mr George flogged the “old man”, almost to death, who in an act of retaliation, speared the “gudeeah” with his “chubel spear”. The police force returns to “shoot ‘em everybody mens, kooris, little yumbahs”. IN addition, contrary to the official version of history as narrated in Mr Neville’s Australia Day speech, the colonial government with its “big mob politjmans” are the ones to massacre the children and mothers and “chuck ‘em on a big fire”. (62) Davis suggests that this is the story of settlement that is not included in the early official narrative. Even Mr Neville refers to the first 70 days of Tasmanian settlement, or the “Tasmanian solution” (30) during which only one Indigenous person remained out of “some six thousand natives (who) disappeared”. (81)
Davis also shows how the oral indigenous version of history differs from the pioneering narrative which foregrounds the notion that bravely, the settlers fought hostile and violent Indigenous tribes.
Billy’s story about the massacre shows that revenge by the white officials was indiscriminate and disproportionate.
It also shows that the Indigenous Australians were wilfully and aggressively massacred.
For the remaining members of the tribe, the place becomes superstitiously haunted by the cries of mothers. These shrieks enable Davis to highlight the hypocrisy of colonial settlement that judged the Indigenous Australians as violent and barbaric.
The rezoning of the land and the forcible removal of the Indigenous Australians from the Northam Reserve also reinforce the theme of dispossession and the racist attitudes of the whites. RESETTLEMENT:
Owing to political reasons, the Government and council officials forcibly remove the Indigenous Australians from the Northam Shire to The Moore River Native Settlement. The government fears that the settlement is very unpopular as many citizens do not want to live near the Indigenous Australians. It is feared that Bert Awkes may upseat Jimmy Mitchell in the forthcoming election (45).) Jimmy asks Mr Neal if he voted for “Jimmy Mitchell’s lot”. He knows it is just a political stunt and that the Mr Mitchell seeks to protect his power “so he could have a nice, white little town, white little fuckin’ town” (94). The official excuse is that they will be moved until the “scabies are cleared up” . When the matron examines the natives, only 4 out of 89 have scabies. It is a complete farce. As Davis points out, the Indigenous are meant to be kept in the quarantine camp but there is no need for it. (58)
Education: and (English) literacy skills
At the beginning, Davis shows Jimmy’s “falteringly” reading the newspaper. According to Davis, the lack of education and ability to read alienates many from mainstream society and its dominant institutions. This is also evident during the encounters with the law and its representatives – the judge and policemen.
Neal’s view about books: “a little knowledge is a dangerous thing” (p. 90)
Proudly, the Indigenous Australians seek to maintain dignity : the treatment of the girls; shows the hypocrisy of those in power
Strength and courage:
A large number of indigenous girls become pregnant (30 out of 80). They are forced to works as domestic servants and are exploited.
In the stage directions, Davis notes that Neal brutally punishes Mary because she valiantly and proudly defies his orders. Neal is infuriated that Mary refuses to work in the hospital where she will be raped. He takes this as a personal challenge to his power. Degradingly and contemptuously he tells her, “Millimurra seems to have learnt you well. Well I’m going to unlearn you”.
Mr Neal not only intimidates the Indigenous and walks around with a “cat o nine tails”, and he is prepared to use it against the Indigenous women who defy his orders. Mary does not want to work on a farm because many girls are raped. One girl was assaulted by the “boss’s sons” who, “you know, force her” and eventually the trackers killed the baby and “buried it in the pine plantation” (57) Even Mr Neville notes in his official papers that 30 out of 80 girls who went into domestic service returned pregnant. Not only does Mary fear rape, but she is brutally assaulted when she refuses to work in the hospital which would expose her to Mr Neal’s advances.
Neal whips her barbarically with a “cat o nine tail” over the bag of flour. The fact that Billy holds her “outstretched over a pile of flour bags” also raises questions about the complicity of the Indigenous Australians in the colonial settlement. (Billy is typical of “them blackfellas dancin’ for ’em” (10). After “Neal raises the cat o nine tails” there is a blackout. The audience hears Mary’s heart-rendering and pitiful scream that becomes a powerful symbol of aboriginal resistance in the face of shameful violence.
(As Davis notes, although Billy is complicit in the oppression of the Indigenous Australians, he is still treated just as, if not more contemptuously than the other Indigenous Australians. However, although he sells his soul in many ways, he does help Joe and Mary escape.
The Indigenous Australians maintain their sense of humour along with their rage
- the parody of the happy land; their irreverence towards law and order officials
Daily life struggle: references to soap and rations : critiques the myth and stereotype of the “dirty savage” Daily life is a constant struggle for survival because of the hardships and attempts to control the Indigenous Australians and undermine their independence.
Davis uses the symbolism of the soap to challenge the myth of the dirty savage. The family makes every attempt to keep “civilised” but they are often denied access to soap and water. Also Granny uses bush medicine which proves to be just as, if not, more effective.
The first Australians constantly have to deal with the humiliation of a ration system that seeks to control them, undermine their rights and freedoms and make life difficult
The opening scene: The family has to be resourceful and inventive; rely on their own bush skills and innovation and warmth and generosity to succeed
In the final scene, Davis draws attention to their survival skills. Mary is a “good milker” and Joe can use “glass if I wanna gut a rabbit”.
Davis foregrounds the resourcefulness of the family which will, he believes, ensure that no matter how harsh and hostile the bush, no matter how harsh and discriminatory the white official policies, the Indigenous Australians will find a way to endure.
Joe’s and Mary’s return to Northam shows the incredible pull of the land which is not just physical but spiritual. Davis suggests that that is where they belong and even though they will be moved on, they will also, relentlessly, keep coming back. As Joe prophetically claims, “if they git rough we just move on”.
Davis concludes as he opens the play to suggest that the Millimurra family will survive despite the relentless cycle of hardship and discrimination.
CONCLUSION
Davis campaigns for social justice and equality for the first Australians. He also encourages the audience to recognise the unfair and hypocritical treatment. He depicts the Indigenous Australians as a stoic and resilient race of people who have the capacity to overcome the obstacles.
See Sample Essay Plans for No Sugar
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