The Ground-Breaking Pilbara Strike of 1946-1949

1 Nov

Written By: George Cunningham

The now legendary Pilbara strike began on May 1st, 1946 when Aboriginal stockmen stopped work in pursuit of higher wages, freedom of movement, and the ability to elect their own representatives. Unsuccessful at first, the workers eventually triumphed, and their struggle went down as the longest strike in Australian history so far. The strike ended after the stockmen achieved concessions and were granted award wages. From the outset, the Pilbara strike was more than just an economic one, it was also about dignity and autonomy which remained as the essence of the strike throughout its development and transition towards strike camps and cooperatives (1). At its peak, there were an estimated 800 strikers and the strike appears to have had a marked influence on the even more well-known Wave-Hill walk off (Gurindji strike). The strike was planned four years prior in 1942, with 200 senior Aboriginal law men, representing twenty three aboriginal nations from much of the north west of Western Australia. The chosen representative and negotiator for the strike however was Don McLeod, Communist Party member and delegate for the Australian Workers Union in Port Hedland.

Why did they strike?

The conditions of Aboriginal workers at the time were atrocious (3). They were rarely paid in cash wages and those who were faced perpetual debt because their purchases of tobacco, clothing, and accommodation invariably amounted to more than they earned (4). Working on stations in remote Australia, their labour was vital to the agriculture-based Australian economy of the time. In addition, they were regarded as “the best stockmen in the world”, yet this was not reflected at all by the conditions they endured or the wages they received.

Furthermore, Aboriginal workers on pastoral stations were, in essence, bonded to the land. Legally they could not leave. This was because the New Welfare Ordinance (1953) set out that Aboriginals could be classified as “wards” and, therefore, their employment on stations could be mandated. However, the bondage to pastoral stations existed in reality prior to this specific legislation, and the perpetual debt meant that they could not leave since the police would bring them back (6). Moreover, the issue of wages is most clearly demonstrated by a government report in 1945 which decided that Aboriginal labour was worth 70 percent of white labour, despite being “the best stockmen in the world". When it came time to negotiate with the pastoralists, the conclusion reached was “15 percent of the basic wage plus food and accommodation”. The drive for better working conditions and wages was less a desire than a necessity (5).

The Strike

The strike was decided at meetings in 1942 when over 200 Lore men from 23 nations held meetings over 6 weeks, but they postponed the strike until after the war. The stoppage was set for May 1st because of the date’s historical significance but also out of practical considerations. May 1st is when mustering begins, and stockmen are required the most. Crow Yugarla recounts being told to drive 3000 sheep at the time they went on strike (4). Aboriginal stockmen were striking to receive 30 shillings a week – lower than the 48 shillings white workers got – and to “assert their rights against their self-styled ‘protectors’” (2). Most of the stations went on strike due to the effort of Dooley Bin Bin who transported calendars in secret all across the Pilbara so that it could be coordinated. However, the stations were isolated from each other and some failed to maintain the strike. In a few cases the strikes were broken by the offering of an increase of 5 shillings to their wages. In most cases it was the revolver of the police that sent them back to work (1). Three strike leaders, Clancy McKenna, Dooley Bin Bin, and Don McLeod were arrested. Due to public pressure, McLeod only received a fine and Clancy and Dooley were released shortly after.

Port Hedland

Aboriginal people converged on Port Hedland for the annual races in July and were forced to camp outside of town by the local authorities. However, in the dead of night they walked into town and set up camp at Two Mile and the police were powerless to stop them. After the races had finished, two strikes were set up at Twelve Mile, and Moolyella. Before setting up camp, the strikers staged a number of non-violent protests as a show of strength (1). The strike camps were pivotal in continuing the strike for better wages and Aboriginal autonomy. Stockmen who lost their jobs could find refuge at the camps and many others walked away from their jobs in the latter half of 1946 to live in the camps.

Success of the strike camps

The strike camps were particularly radical because they were autonomous. Aboriginal stockmen no longer faced the cruel working conditions of the pastoralists and could live and practice their cultural customs and livelihood. Their source of money was from a mixture of the sale of yandies (dishes used by Aboriginals to sort grain and minerals) mining, dry-shelling, and seed-collection. Working on stations they were often indebted to the pastoralists who charged more for substance than their wages. In strike camps, however, they received the full value of their labour and in the coming years accrued enough money to purchase vehicles and even stations!

Their co-operative existence was not without fault, though, as many suffered through food shortages at the beginning of the strike. The hardship is relative, however, and the conditions on pastoral stations were for more abhorrent and degrading. Aboriginals had dignity and safety working for themselves at the strike camps and this is undoubtedly the most important aspect of the struggle.

Cooperative legacy of the strike

Daisy Bindi was a Nyangumarta woman who led nearly 100 people to create the cooperative venture of NODOM, which was initially set up by strike leader Don McLeod. Daisy worked on Roy Hill station as an unpaid “house girl” and was part of the difficult struggle for improved pay and conditions. When Daisy visited the Wolfram camp of NODOM in 1951, she decided that cooperative mining would be better than station employment and, in 1952, led all of the workers from Roy Hill and surrounding stations to the mining venture (7).

Although this occurred after the Pilbara strike of 1946-49, it demonstrates the lasting impact that struggle. The cooperative venture of NODOM lasted for many years but eventually failed. The land is now leased by the government to the Aboriginal people who developed a community out of Yandeyarra station. A question not answered by the history of this time is how well the Aboriginal cooperative movement would have developed had it not met violence and dispossession that characterises the Australian state to this day.