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Lambing Flat riots
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The Lambing Flat riots or Lambing Flat massacre were a series of violent anti-Chinese demonstrations that took place in the Burrangong region, in New South Wales, Australia. They occurred on the goldfields at Spring Creek, Stoney Creek, Back Creek, Wombat, Blackguard Gully, Tipperary Gully, and Lambing Flat (now Young, New South Wales), in 1860-1861.
ts on the Australian goldfields in the 1850s led to hostility toward Chinese miners on the part of many Europeans, which was to colour many aspects of European-Chinese relations in Australia for the next century.
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The Lambing Flat riots or Lambing Flat massacre were a series of violent anti-Chinese demonstrations that took place in the Burrangong region, in New South Wales, Australia. They occurred on the goldfields at Spring Creek, Stoney Creek, Back Creek, Wombat, Blackguard Gully, Tipperary Gully, and Lambing Flat (now Young, New South Wales), in 1860-1861.
Antipathy on the Goldfields
Events on the Australian goldfields in the 1850s led to hostility toward Chinese miners on the part of many Europeans, which was to colour many aspects of European-Chinese relations in Australia for the next century. Some of the sources of conflict between European and Chinese miners arose from the nature of the industry they were engaged in. Most gold mining in the early years was alluvial mining, where the gold was in small particles mixed with dirt, gravel and clay close to the surface of the ground, or buried in the beds of old watercourses or "leads". Extracting the gold took no great skill, but it was hard work, and generally speaking, the more work, the more gold the miner won. Europeans tended to work alone or in small groups, concentrating on rich patches of ground, and frequently abandoning a reasonably rich claim to take up another one rumoured to be richer. Very few miners became wealthy; the reality of the diggings was that relatively few miners found even enough gold to earn them a living.
The Chinese generally worked in large organised groups, covering the entire ground surface, so that if there was gold there, they usually found it. They lived communally and frugally, and could subsist on a much lower return than Europeans. The rural background of most of the Chinese diggers suited them very well to life as alluvial goldminers: they were used to long hours of hard outdoor work as a member of a disciplined team, accustomed to simple sleeping quarters and basic food, and were satisfied with a much smaller return of gold than the majority of Europeans.
European resentment of the apparent success of the Chinese first surfaced as petty complaints: Europeans made stereotyped claims that the Chinese muddied the water holes, they worked on the Sabbath, they were thieves, they had insanitary habits, they accepted low wages and would drive down the value of labour. There is no evidence that any of these things were true. But because the Chinese were distinctive in appearance, language and dress, they became classic targets for xenophobia, and surly resentment became systematic hatred.
These pressures gave rise to several violent protests against government policies across Victoria and New South Wales in the late 1850s and early 1860s. The first anti-Chinese demonstration occurred in Bendigo in July 1854. Some of these incidents took the form of outright attempts at excluding the Chinese from a goldfield, or a portion of it. Disputes between European and Chinese miners flared into brawls at Daylesford and Castlemaine. A party of Chinese en route to the Victorian diggings from Robe discovered a new goldfield at Ararat, and were driven off their find by Europeans. Similar events occurred in New South Wales, which was just feeling the impact of significant Chinese immigration. European miners drove Chinese off the diggings at Rocky River in New England (Australia) in 1856. Serious confrontations followed at Adelong in 1857 and Tambaroora in 1858. In Victoria the Buckland River goldfield was the scene of repeated incidents, culminating in a major riot in July 1857.
The Burrangong Affair
The most notorious of these incidents, and the one which has generated more folklore than any other, was the so-called Lambing Flat Riot, actually a drawn-out series of incidents on the Burrangong Goldfield in New South Wales between November 1860 and September 1861. Several place names are sometimes used interchangeably when describing these events. Burrangong was the name of the gazetted goldfield, and its principal settlement later became the modern town of Young. Lambing Flat, the name which has attached itself most persistently to the events, was a sheep paddock where one of the more violent incidents took place.
Another important aspect of the story is the political events that were going on in Sydney, for the Burrangong affair was played out against the background of a contentious debate in the New South Wales Parliament over legislation to restrict Chinese immigration. Chinese numbers on the New South Wales goldfields had been relatively small, but were rising in the wake of restrictions imposed in Victoria. Restrictive legislation had also been proposed in New South Wales as early as 1858 in the wake of Victorian and South Australian laws, but the Premier, Charles Cowper, found his own party divided on the issue and the Bill failed. Then in 1860 the Chinese and British governments signed the Convention of Peking, a diplomatic agreement that subjects of the Chinese and British Empires would have reciprocal rights under their respective countries' laws. As the Australian colonies enacted British laws, it raised the question of whether New South Wales could legally exclude citizens of the Chinese Empire. A new Chinese Immigration Regulation Bill was being drafted for debate in Parliament while the first gold miners were arriving at Burrangong.
The events at Burrangong were well-recorded at the time, and have been analysed by a number of historians in recent decades. The popular impression of the riots as a savage assault on the Chinese by European miners is a mere thumbnail sketch, greatly understating the complexity of what happened there. The Burrangong affair was arguably the most serious civil disorder that has ever happened in Australia, involving more people and lasting much longer than the Eureka rebellion at Ballarat six years earlier. Eureka has a higher historical profile only because of the unnecessarily brutal military attack that turned the rebels into martyrs.
Trouble began late in 1860 with the formation of a Miners Protective League, followed by roll-ups (mass meetings) of European diggers evicting Chinese miners from sections of the field. These events involved the quasi-legal posting of notices to quit, and were carried out ceremonially, with a brass band leading the marchers. There was little violence at first. Most of the Chinese moved to new diggings nearby, and some returned soon afterward. This pattern of behaviour was to be repeated on several occasions over the next eight months; there seemed to be an understanding from early in the Burrangong events that the Chinese would be tolerated if they remained in certain areas of the goldfield.
The Lambing Flat Riots
In ten months of unrest at Burrangong, the most infamous riot occurred on the night of 30 June 1861 when a mob of perhaps 3,000 drove the Chinese off the Lambing Flat, and then moved on to the Back Creek diggings, destroying tents and looting possessions. The violence of these events has been exaggerated in folklore; many of the victims were brutally beaten, but there were no deaths. About 1,000 Chinese abandoned the field and set up camp near Roberts' homestead at Currowang sheep station, 20km away. There were two triggers for the violence: in Sydney the Legislative Council rejected the anti-Chinese bill, and a false rumour swept the goldfield that a new group of 1,500 Chinese were on the road to Burrangong. The police arrived in the days that followed, identified the leaders of the riot, and three were arrested two weeks later. The mob's reaction was an armed attack on the police camp by about a thousand miners on the night of 14 July, which the police broke up with gunfire and mounted sabre charges, leaving one rioter dead and many wounded.
The police briefly abandoned the field, but then a detachment of 280 soldiers, sailors and police reinforcements arrived from Sydney and stayed for a year. The Chinese were reinstated on the segregated diggings, the ringleaders of the riots were tried and two were gaoled. At the end of the affair, Burrangong was quiet and the Chinese were still there.
The Aftermath
Two months later the Chinese Immigration Regulation Act passed the New South Wales Parliament; essentially similar to the Victorian Act of 1855, but going further in also prohibiting the naturalisation of Chinese citizens. It was allowed by the Secretary of State for the Colonies on the grounds that the recent civil emergency in New South Wales had justified a breach of the Convention of Peking. The effect on Chinese immigration to New South Wales was dramatic: in 1860, 6,985 Chinese had arrived in New South Wales; in 1861 the figure shrank to 2,574, in 1862 to 1,030 and in 1863 only 63 arrived.
There has never been a really satisfactory explanation of what was so different at Burrangong, of all the goldfields where Chinese and European miners worked alongside each other, to produce the most prolonged and violent outbreak of anti-Chinese feeling in Australia. To put it in perspective, we must also realise that nothing like Burrangong ever happened again on the Australian goldfields.
While Burrangong is remembered principally for its anti-Chinese violence, we should not lose sight of its other implications. To the Burrangong miners, controlling the Chinese was one part of a broad agenda of rural working class economic and political reforms. The worst violence of all was the battle between European miners and police, when the diggers felt their own officials had betrayed their cause.
The European miners were expressing their frustration at their own poor earnings, and drawing attention to ways in which the government was withholding economic opportunities from them. The Chinese were not the cause of any of this, but they did not seem to suffer the same degree of frustration, and the European miners therefore found their presence a threat, and reacted in anger and fear when the numbers of visible Chinese passed a certain threshold.
The reason why no clashes like Burrangong ever happened again is perhaps simply that the volatile combination of circumstances never recurred. Colonial governments also became better at administration, and ensured that commissioners and police arrived promptly at new rushes; in every case of anti-Chinese violence on the goldfields, the European miners' fears of economic competition had coincided with a period of lax administration. And of course the European miners had already achieved one of their aims: legislation to limit the number of Chinese arriving was in place throughout the southeastern colonies of Australia.
Chinese miners already in Australia came out of Burrangong with at least the assurance that the colonial governments would defend their existing rights to mine for gold. The general level of friction between European and Chinese miners probably dropped, as Burrangong had established a precedent for the geographical division of alluvial goldfields, and tolerance of Chinese participation in prescribed areas.
It should be kept in mind that in all the episodes of violence that took place on the goldfields between 1855 and 1861, the European attackers were a minority of their community; at Buckland River only about 2% of the Europeans present on the goldfield took part in the violence. In every case there were Europeans who sought to prevent the ill-treatment of the Chinese, and probably a much greater number who, while they were in favour of Chinese exclusion, did not condone achieving it through violence or unlawful means. The anti-Chinese activists were not representative of the opinion of the wider community, and did not even speak for a majority of their fellow miners; they were never more than an extremist minority acting outside both the law and community opinion.
The Lambing Flat Banner
A banner from the period, painted on a tent-flap in 1861, is now on display at the Lambing Flat museum in Young, New South Wales. Bearing a Southern Cross superimposed over a St. Andrew's Cross with the inscription, 'Roll Up - No Chinese', the banner was a variant of the Eureka Flag. It served as an advertisement for a public meeting that presaged the infamous Lambing Flat riots later that year. Painted by a Scottish migrant, it is a testimony to the transfer of cultural practices and values through migration. It is possibly a unique example of the Chartist art.
There are many conclusions to who designed the flag as some say it was 3 men's wives and some say it was a famous tailor.
See also
External links
- (NSW Migration Heritage Centre - Statement of Significance)
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