Stolen Children, Invisible Mothers and Unspeakable Stories: The Experiences of Non-Aboriginal Adoptive and Foster Mothers of Aboriginal Children

Abstract

One of the measures of the cultural, if not political, success of sustained Aboriginal activism on the issue of the forced removal of children from Aboriginal and Torres Strait Islander communities, leading up to the instigation of the Human Rights and Equal Opportunity Commission's inquiry into the issue and the widely disseminated publication of its findings in 1997, is that it now appears nearly impossible to tell the story of indigenous child removal in terms other than those provided by the powerful Aboriginalised tropes and narrative modes that have come to shape both Aboriginal and non-Aboriginal understandings of issue. I do not wish to take issue with the long-overdue emergence of Aboriginal voices and an Aboriginal discourse on this issue. However, as the older ways of understanding the meaning of removing indigenous children from their communities ‘for their own good’ (Link-Up & Wilson 1997) have lost their provenance and are replaced by Aboriginal stories with the critically revised meanings of cultural loss, ethnocide, grief and harm, which are expressed in a wide range of discourses (see, for example, Ward 1988; Edwards & Read 1989; Roach 1990; Huggins & Huggins 1994; Smallacombe 1996; Harrison 1997), it becomes apparent that there are still more stories to be told about how Australian's high assimilationist policies of forced child removal and placement played out on the lives of the men, women and children of the nation. From a (non-Aboriginal) feminist perspective, a particular case in point is the stories of the non-Aboriginal women who, both knowingly and unknowingly, came to adopt and foster these children, raising them as their own−a task in which many have been engaged for upwards of 30 or 40 years. These women, who must on any estimate number in their thousands across the nation, remain all but invisible in both the former and now discredited accounts of indigenous child removal and placement, and in more recent Aboriginal revisions of this appalling history. This paper presents preliminary analysis of research undertaken with a small group of these women in 1997 and 1998.