Field Guide to Falling in Love in Tasmania

Currently showing posts tagged south-east

  • Where You Wake Up

    Where You Wake Up

    I haven’t had my own room for more than six months.

    Part of that time was spent travelling – sleeping on friends’ couches or in hostel dormitories, in places like Istanbul or Ljubljana or
    Berlin – but it’s now been many weeks since I came home to Tasmania, and still I haven’t found a place to call my own – to stack my books and regularly rest my head.

    Where do I stay then? Friends and family offer their spare rooms, couches, or patches of carpet. The ranger in Strahan offers a bed; he and his girlfriend live in an old Federation-era customs building. Sometimes I end up sprawled with several other mates, snoozing heavily after a boozy night, wearied with laughter.

    Other times I strike off alone. I sleep in my tent, a yellow coffin of plastic which, for example, can be wedged in a cleft beneath the Snowy Range, or pinned to the dark earth by the Liffey River. There are mountain huts, too, which I can pretend are my own for a night or two: secret grey huts camouflaged in the boulders and snow peppermints of kunanyi-Wellington, or shacks built with bulky beams of pencil pine in the northern escarpment of the Central Plateau.

    The other night I slept in a repurposed water tank, which had previously been used as accommodation on Macquarie Island, for scientists working on a rabbit eradication program. (This was cosy.)

    This week, I’m waking up on a yacht. It’s not mine (of course), but I do some work on it, and in return, I’m allowed to contort myself into a v-shaped berth at the bow of the boat, as it sways quietly in sheltered anchorages in the south-east of Tasmania. This is Canoe Bay: the iron wreckage of a scuttled ship, the
    William Pitt, sticks up above the greeny-blue water. The dolerite silhouette of Cape Hauy is in the distance. Behind me, on the shore itself, a damp green tangle of forest. Big eucalypts stand above a busy network of ferns and flowering plants.

    In
    the canopy of one of these eucs, there is a nest. It is the nest of the white-bellied sea eagle, Haliaeetus leucogaster. The birds themselves are incredible, but so too are their homes. Continuously used, for raising one or two fledglings each year, they consistently grow in mass. Parent eagles will go hunting for fish, eels, birds, or small land creatures, and bring them back to the nest, feeding themselves and their young. With so much decomposing animal matter brought into their homes, the sea eagles will add fresh green foliage to the inside of the nest for hygienic purposes.

    Growing to dimensions of up to
    2.5 metres wide and 4.5 metres deep, they can weigh up to a ton.

    It is, I suppose, somewhat enviable. The dream of a permanent abode is borrowed from a human instinct for shelter and stability. I drive around, looking at the various living places of friends, of strangers. The west coast shacks of corrugated iron, the flaking weatherboard homes in the river valleys, the sandstone mansions of old towns. All have their various reasons for appealing. Above everything, they have their own kitchens, and walls to line with bookshelves.

    I am not the first Tasmanian, naturally, to live this lifestyle. There was a certain nomadic element to the lives of the Tasmanian Aboriginals, although perhaps not as much as we are often taught. Certainly, however, these people did not crave absolute permanency in a single place. They may have instead found their homes in the various passages and patches of the landscape which they frequented – in ‘country’, rather than a building.

    Sometimes I think I have found that too: I am happy in the high country, in the low moorlands, in the farm towns, in Canoe Bay.

    This mobility may suit me more than most. For plenty of others, it is not so amenable. There are some being forced into it. Suddenly, Hobart has become one of the toughest rental markets in the country. Mates are looking for a bedroom, and failing. (I’ve cast an eye on things myself and dismissed it as too difficult.) There are various reasons why this is the case, but partly it is because of Hobart’s popularity as a tourist destination: rooms are being rented to short-term visitors, rather than longer-term residents. A different type of nomad is being catered for.

    I don’t know what to make of all this, although I sense it augurs a different future
    on this island. One friend asserts that what is being lost is the ability to feel “secure enough in your home that you can unpack your life and become part of your community, to contribute to making Tasmania all the things that the government sells us off as to the rest of the world.”

    I personally drift through this days supposing that life will leave me behind. It seems that what I’d like from my days on this planet is different from most others. Occasionally, I realise I will probably never have a place of my own, somewhere to put my books. I sadly expect to find myself in a sort of exile, somehow.

    The nest in Canoe Bay is about 80 years old, but it has now been abandoned. This has been a successful spot, so it’s likely that the local pair will establish their new nest nearby, in the canopy of another of these eucalypts. The family will remain their neighbourhood.

    The yacht gently rocks in
    the bay. A sea eagle suddenly lifts out of the trees and soars above me, honking.

  • One Sunday Morning in Ranelagh

    One Sunday Morning in Ranelagh

    I. Riddell, 1819.

    The country along the Huon River had been known to Europeans for a couple of decades. The French had come up the river under Bruni d’Entrecasteaux. He had assigned the river’s name in honour of the commander of one of his vessels, Huon de Kermadec. That was 1792.

    Pre-eminent naturalist Robert Brown led a journey down the Huon in 1804, before declaring it unsuitable for settlement. But there was now knowledge of the country’s geography and the first scattered settlements appeared.

    In 1819, for example, I. Riddell came and scratched his name into a tree.

    In the 1820s, an absconded convict with the surname of Martin was found at a makeshift campsite at what is now the township of Franklin. As was so often the case with the bolters of colonial Van Diemen’s Land, this Martin had escaped into a location with a wealth of resources. The river, the wetlands, and the hinterland of eucalypt forest were full of life; here it was possible for an outcast to find shelter,
    find food, make fire and survive.

    However, as elsewhere in Tasmania, these colonial outposts required ingenuity and bravery. New settlers would live in bark huts and work long hours. Everything was home-made. Conflict with the original Tasmanian population was also prevalent in this period of history, and these remote settlements were exposed.

    After the development of a bridle track the following decade, the Huon Valley became one of the most fecund agricultural areas on the island. Even Lady Jane Franklin acquired a large block of land and put it to use.

    The Huon River came to have over 70 jetties; even with the bridle track, it made more sense to use the water as a road. Vessels without engines were replaced by steamers and soon enough, a Huon resident would be able to take an early-morning boat ride to Hobart.

    Like many others, George Lucas shipped timber upstream. He felled the trees on his property Ranelagh, today the name of a village of about 1000 people.

    It was here I woke up about this time last year. Not quite in the cemetery, amongst the tombstones of my predecessors, but in the adjacent park. Sometimes after midnight, I had arrived from the Huon Valley Midwinter Feast, the local wassailing festival. (It is genuinely one of my favourite festivals and I’m sorry to miss it this year). Giddy with cider and bock, I’d sort-of put up my tent and slept in it. When I woke up, the sun was melting the frost. The resonant voices of the Sunday morning flock rose from the Anglican church-house, joining the mist lifting from the Huon. Some children were hunting for Pokémon – now that’s history.

    What makes a person try and mark their time and place in the world so definitely, to scribble their name on a wall or scratch it into a tree? If ever I needed to fix myself somewhere, it may have been that morning in Ranelagh. I was completely untethered for the day – no car, no mobile phone,
    no plans, no companions. I went and found a wallaby pie for breakfast, and wandered off, unregistered, with the other old souls of the Huon Valley.

  • Track Work

    Track Work

    Incredibly, I am writing this from a bushwalkers’ hut on the Tasman Peninsula. The Three Capes track has now been open for a bit over a year, after five years of track construction, and over a decade since it was conceived by the Parks and Wildlife Service of Tasmania.

    The stonework and boardwalk of the track is not insignificant. In areas, it is beautiful. It is the result of hard labour, and a stunning amount of money. But it is perceived as an investment: walkers who wind up on this track and spend four days wandering this end of the Tasman Peninsula pay a fee that is not insubstantial. Recreational bushwalking is part of the mosaic of eco-tourism “products” that the Tasmanian economy is increasingly reliant upon. It is hard to believe that the Three Capes walk won’t be a roaring success.

    The track wends its way through a sclerophyll forest, its species adapted to dolerite soils – this igneous rock provides the spectacular nature of the coastline, high columnar cliffs that tower over the sea. An array of eucalypts, hakias, banksias and casuarinas sprout from the dusty dirt, habitat and home to various marsupials, birds, bats and creepy-crawlies. This is the bush – one aspect of it at least – and it is beautiful.

    Tracks facilitate human movement; they have existed in Tasmania for millennia. Presumably, the first humans who made a foot-pad through the landscape borrowed their ways of passage from the animals who had come before them. Wombats make obvious clearings through heath country; the native broad-toothed mouse chews runways through the moorlands. Colonial arrivals in the early 1800s found Aboriginal tracks in each quarter of the island, and often followed them. These later became the major vehicular roads of the island.

    The cutting and laying of track, of course, inhibits the natural growth of vegetation. But tracks often go easily disappearing into scrub: the prospectors’ ways on the west coast are overgrown with rainforest. Other courses have gone in bushfires. Parts of at least one hill country route are submerged under a dam. The stone paths of the Three Capes won’t easily vanish, but should bushwalking go the way of (say) the construction of hydro dams or various mines, disuse would remove their smoothness. The sclerophyll would happily form a tangle over them. We would need old maps to follow them.

    Some of my mates work as track-builders. Their work is strenuous, and they are usually stationed in remote environs. They often rough it. They love it. They are intimate with their materials: stone chafes the skin of hands, timber is known by grain and knot. In their work, they follow the track-cutters and builders of two centuries. Alexander McKay was well-known as the vanguard for many significant colonial expeditions. Jorgen Jorgenson went into the scrub wielding a cutlass.

    You find tracks in urban areas as well. These are often unofficial by-ways, known to urban planners as ‘desire trails’. This alluring term simply signifies that the concreted footpaths in parks or edgelands aren’t the most efficient route for pedestrians: they trample a new path across grass, getting from one place to another.

    Tracks, of course, are all about desire. Aboriginal tracks led to places that were significant to them, such as ochre quarries. Why do people freely choose to walk the Overland Track or the Three Capes? They are searching for beauty, or for a certain sensation that seems to come with being on hoof and independent. Economies are constructed around desires. With that come tracks that are, in fact, ruthlessly practical.

    Which leads me to the metaphorical meaning of a track. It is not uncommon to perceive ourselves on a network of pathways through the amorphous nebula of all that life could be. We string together tracks, often mapless, assuming we are on the route we ought to take. Frequently these tracks are interrupted – let’s say, playfully, that they land us in some of Tasmania’s notorious horizontal scrub – but a track appears in its midst, leading us elsewhere. Sometimes it begins as a faint pad, but soon, we find it gets wider, that it firms up, and that it will bear us for a few kilometres, a few years, before some other way emerges.

    Or perhaps a series of ways emerge, and you have to make a choice. I sit in a hut on the Three Capes Track, as a pademelon nibbles on the sedge outside the door. In two weeks, I am leaving this island. I am going somewhere far from the dolerite endemics of the Tasman Peninsula, far from the landscapes I know from the high country by Cradle Mountain, far from the wet west coast and its wealth of history, far from my home and my family and the rivers and cliffs to which my kin has belonged for 150 years now.

    It is good luck to have myriad tracks before you. It will be great sorrow to someday look back and know that so many tracks have been left behind, that they are smothered with vegetation, and that they are no longer accessible. Now I am moving from metaphor to cliché, but so it is.

  • History of a Perfect Miscreant

    History of a Perfect Miscreant

    The Richmond bridge is the oldest bridge still in use in Australia. The foundation sandstone was laid in December 1823, and with the aid of convict labour, the bridge successfully arched over the Coal River by 1825.

    Around this time, the Coal River became acquainted with Gilbert Robertson. Arriving in Van Diemen’s Land from Scotland, en route to Sydney, he wheedled his way into gaining 400 acres of land near Richmond, despite having no money. Still, Gilbert complained that he’d been gypped – not enough land, not enough servants.

    Pretty soon he lost his land, thanks to debt. He also made plenty of enemies. Magistrates, business partners, and even Lieutenant-Governors all came to loathe the “impertinence and swaggering” with which Gilbert Robertson carried out his affairs. In the end, though, Lt.-Gov. Arthur gave him his land back – plus the 600 additional acres Gilbert had moaned about – in 1829. Not much changed: Gilbert’s house burnt down and he was sued for assault. But just when it looked like his debts were going to catch up with him, circumstances changed curiously, and Gilbert saw his spot.

    It was the height of the Black War, and Lt.-Gov. Arthur had declared martial law. Gilbert Robertson applied for, and received, the position of chief constable of the Richmond district.

    The next few years at ‘Woodburn’, as Gilbert had named his estate, were eventful to say the least. In November 1828, he had captured five Aboriginal rebels, including the notorious warrior chief Umarrah. Along with Kickerterpoller, Gilbert’s off-and-on Oyster Bay Aboriginal servant, and a young Big River Aboriginal named Cowerterminna, Umarrah was a regular visitor to Woodburn.

    Gilbert and Kickerterpoller were particularly matey, and Gilbert tried to convince Lt.-Gov. Arthur that this was what Aboriginal and settler relations could be, given the right approach to conciliation. In fact, he had devised a whole model for conciliation, and suggested that he would be willing to put it into action - for the right price. The price, unfortunately, was too high. An idea similar to Gilbert’s was developed by missionary George Augustus Robinson, and Gilbert was high and dry again.

    Gilbert Robertson was born into an important Scottish family (his great-grandfather was the high chief of a clan), but he was also something inescapable in as sensitive a place as Van Diemen’s Land – he was half-black. His father had owned a plantation in Trinidad, and almost certainly Gilbert’s mother had been a slave. In Scotland, money and lineage had meant more than race. There were other stories being woven in Van Diemen’s Land, though, and the question of race was something that Gilbert was involved in – in more ways than one.

    “Here then in brief outline is a biography of someone who was almost pathologically inclined to get into trouble,” writes historian Cassandra Pybus. An assessment from Gilbert Robertson’s contemporary, Lady Jane Franklin, gave an equal description: he was “a perfect miscreant equally devoid of principle and feeling.”

    But interestingly, having moved late in life over to Geelong, he made quite a respectable name for himself. Working in the papers again, he died in 1851, of a heart attack during a particularly intense political campaign.

     

    Richmond is also home to Australia's oldest Catholic Church.