Afghan cameleers in Australia
Afghan cameleers in Australia, also known as "Afghans" or "Ghans", were camel drivers who worked in Outback Australia from the 1860s to the 1930s. Small groups of cameleers were shipped in and out of Australia at three-year intervals, to service the Australian inland industry by carting goods and transporting wool bales by camel trains. They were commonly referred to as "Afghans", even though the majority of them originated from the far western parts of British India, primarily the North-West Frontier Province and Balochistan, which was inhabited by ethnic Pashtuns and Balochs. Nonetheless, many were from Afghanistan itself as well. In addition, there were also some with origins in Egypt and Turkey. The majority of cameleers, including cameleers from British and rest-house outposts, known as caravanserai, throughout inland Australia, creating a permanent link between the coastal cities and the remote cattle and sheep grazing stations until about the 1930s, when they were largely replaced by the automobile. They provided vital support to exploration, communications and settlement in the arid interior of the country where the climate was too harsh for horses. They also played a major role in establishing Islam in Australia, building the country's first mosque at Marree in South Australia in 1861, the Central Adelaide Mosque, and several mosques in Western Australia.
Many of the cameleers and their families later returned to their homelands, but many remained and turned to other trades and ways of making a living. Today, many people can trace their ancestry back to the early cameleers, many of whom intermarried with local Aboriginal women and European women in outback Australia.
History
Beginnings
The various colonies of Australia being under the dominion of the British Empire, the early settlers used people from British territories, particularly Asia, as navigators. In 1838, Joseph Bruce and John Gleeson brought out 18 of the first "Afghans", who arrived in the colony of South Australia in 1838. The first camel, which became known as "Harry", arrived at Port Adelaide in 1840 and was used in an 1846 expedition by John Horrocks. It proved its worth as a pack animal, but unfortunately caused Horrocks's death by accidental shooting so was later put down.Image:Afghans with resting camels.jpg|thumb|Afghans with resting camels, c.1891
Camels had been used successfully in desert exploration in other parts of the world, but by 1859, only seven camels had been imported into Australia. In 1858 George James Landells, who was known for exporting horses to India, was commissioned by the Victorian Exploration Committee to buy camels and recruit camel drivers. Eight cameleers arrived in Melbourne from Karachi on the ship Chinsurah on 9 June 1860 with a shipment of 24 camels for the Burke and Wills expedition. In 1866 Samuel Stuckey went to Karachi, and imported more than 100 camels as well as 31 men. In the 1860s, about 3,000 camel drivers came to Australia from Afghanistan and the Indian sub-continent, along with more camels.
Although the cameleers came from different ethnic groups and a range of regions – mostly Baluchistan, Kashmir, Sind and Punjab, with a few from Egypt and Turkey, they were known collectively as Afghans, later shortened to "Ghans". Ethnic groups included Pashtun, Punjabi, Baloch and Sindhis as well as others from Kashmir, Rajasthan, Egypt, Persia and Turkey. Most practised Islam, and many blended this with their local customs, in particular the Pashtun code of honour.
Use of camels
Before the building of railways and the widespread adoption of motor vehicles, camels were the primary means of transporting goods in the Outback, where the climate was too harsh for horses and other beasts of burden. From 1850 to 1900, the cameleers played an important part in opening up Central Australia, helping to build the Australian Overland Telegraph Line between Adelaide and Darwin and also the railways. The camels hauled the supplies and their handlers erected fences, acted as guides for several major expeditions, and supplied almost every inland mine or station with its goods and services.The majority of cameleers arrived in Australia alone, leaving wives and families behind, to work on three-year contracts. Those who were not given living quarters on a station, generally lived away from white populations, at first in camps, and later in "Ghantowns" near existing settlements. A thriving Afghan community lived at Marree, South Australia leading to the nicknames "Little Asia" or "Little Afghanistan". When rail reached Oodnadatta, the caravans travelled between there and Alice Springs. There were caravanserais for the camel caravans travelling from Queensland, New South Wales and Alice Springs. There was more acceptance by the local Aboriginal people, and some cameleers married local Aboriginal women and started families in Australia. However some married European women, and writer Ernestine Hill wrote of white women who had joined the Afghan community and converted to Islam, even making the pilgrimage to Mecca.
In 1873 Mahomet Saleh accompanied explorer Peter Warburton to Western Australia. Three Afghans helped William Christie Gosse to find a way from the Finke River to Perth. Two years later Saleh assisted Ernest Giles on an expedition, and J.W. Lewis used camels when surveying the country north-east of Lake Eyre in 1874 and 1875.
Image:"Afghan" cameleers with visitors, Australia, c 1891.jpeg|thumb|Cameleers with visitors, c.1891
In the 1880s, camels were used by police in northern South Australia for the collection of statistics and census forms as well as other kinds of work, and the Marree police used camels on patrol until 1949. At Finke/Aputula, just over the border in the Northern Territory, the last camel police patrol was in 1953.
In the 1890s, camels were used extensively in the Western Australian Goldfields to transport food, water, machinery and other supplies. In 1898 there were 300 Muslims in Coolgardie.
During the Federation Drought, which devastated eastern Australia from 1895 to 1902, the camels and their drivers were indispensable. John Edwards wrote to the Attorney-General in 1902: "It is no exaggeration to say that if it had not been for the Afghan and his camels, Wilcannia, White Cliffs, Tibooburra, Milperinka and other towns...would have practically ceased to exist".
Success and discrimination
By the turn of the century, Muslim entrepreneurs dominated the camel business, including Fuzzly Ahmed and Faiz Mahomet. Abdul Wade was especially successful in New South Wales, and bought and set up the Wangamanna station as a camel breeding and carrying business. He married the widow Emily Ozadelle and they had seven children. Wade worked hard at fitting in and being seen as an equal to his Australian peers, dressing in the European style, educating his children at top private schools and becoming a naturalised citizen. However his attempts were ridiculed and at the end of the camel era, he sold up and returned to Afghanistan. By 1901, there were an estimated 2000–4000 cameleers in Australia. Many of them made regular trips home to deal with family matters.While outback settlers, farmers and others who had dealings with the Afghans often vouched for them, finding that they held many values in common, prejudice arose and discriminatory legislation was introduced by colonial, state and federal governments in the late 19th and early 20th centuries. One example was a 1895 law which prevented Afghans from mining on the Western Australia goldfields, after tensions arose between the communities and Afghans were accused of polluting waterholes. In The Ballad of Abdul Wade, author Ryan Butta tells of how Abdul Wade was attacked by people who saw him as a threat to their business interests, despite his contributions to the community, including offering hundreds of his camels to add to Australia's contribution to World War I in 1914. Cameleers saved Cunnamulla residents from "semi-starvation" after floods cut the town off from all other modes of transport in 1890. Yet in 1892, The Bulletin published an editorial saying "the imported Asiatic... is another cheap labour curse in a land where such curses are already much too plentiful".
Many cameleers were refused naturalisation and found themselves refused entry when they tried to return to Australia after visits home, based on the Immigration Restriction Act 1901. In 1903 a petition was raised about a number of discriminatory practices, but nothing came of it.
Image:Afghan grave bourke.jpg|thumb|Grave of Afghan camel caravanner Zeriph Khan at Bourke Cemetery, NSW
The last of the cameleers
Through the 1930s and 1940s, with no employment and sometimes a hostile community, many cameleers returned to their homelands, but others remained and developed trades and other means of making a living. In 1952, a small number of "ancient, turbaned men," supposedly as old as 117, were to be found at the Adelaide mosque.It is recorded that the first person to make a deposit, his life savings of £29, in the newly-formed Savings Bank of South Australia on 11 March 1848 was "an Afghan shepherd", with his name recorded as "Croppo Sing".
Impact and legacy
From the mid-19th century through to the early 20th, camels and cameleers were significant contributors to the wool industry, the mining industry, the construction of the Overland Telegraph and the rabbit-proof fence, and transporting water to wherever it was needed. However, even though the Afghans' help was greatly appreciated, they were also subject to discrimination because of their religion and appearance, and because of the competition they provided to European bullock and horse teamsters. Many of the European competitors were also cameleers, and in 1903 a European camel train owner in Wilcannia replaced all of his Afghan camel drivers with Europeans.Author Ryan Butta has highlighted the fact that the cameleers were rendered invisible in some of the popular mythologies and histories of Australia, such as Banjo Paterson's work. Paterson spent time in Bourke at the time the cameleers were an active part of the community and business there, yet did not write about them.
Australia's most famous train, The Ghan, was named a century ago but not in homage to outback cameleers as popular folklore would have it. The antiquated passenger train that ran on the narrow-gauge Central Australia Railway between Port Augusta and Alice Springs – a service that ended in 1980 – was nicknamed "The Afghan Express" by a railwayman at Quorn in 1923: he was observing a Moslem man running to a place of quiet for evening prayers during a brief stop there. Soon the name was shortened to The Ghan and passed into public use, although the term was never used by the railway administration. In the 1960s a Commonwealth Railways marketer decided that the name recognised Afghan cameleers for their contribution to outback transport. The idea was his fiction, but it stuck. Marketing of the present-day Ghan between Adelaide and Darwin is still focused on the same sentiment, compelling as it is.
Many camels were shot by police after they were superseded by modern transport, but some cameleers released their camels into the wild rather than allow them to be shot. A large population of feral camels remains from that time.
Date palms, planted wherever the Afghans went, are another legacy of the cameleers. Another, understudied, legacy of the cameleers is the traces of Sufism introduced across Australia, evident in the remaining artefacts, particularly prayer beads, some books, and letters belonging to the cameleers.
Another legacy of the camel trains is the wide streets laid out in localities from Mundaring to Norseman in Western Australia, necessary to permit the trains to turn around.