Connect with us

Features

Chinese Aboriginals – A History that may Precede Captain Cook

Published

on

Last Friday, a book launch at the University of Melbourne’s AsiaLink Sidney Myer Centre brought out a powerful message. The Aboriginal people who have lived in Australia for more than 60,000 years are not just modern-day ‘living fossils’. Throughout their history, they have had contact with islanders from the South Pacific and explorers from Japan and East Asia in search of a better life, and they have been a part of Aboriginal culture. Mr. Zhou Xiaoping, an artist living amongst the Aboriginal people, compiled “Our Story: Aboriginal Chinese People in Australit” to introduce Aboriginal Chinese to Australians. Mr. Zhou’s research is now on display at the National Museum in Canberra, and through the book, “Our Stories”, some of the voices of Aboriginal Chinese are being presented to the Australian community.

 

Forgotten Chinese

In recent years, the voices of the Chinese community have started to be heard in Australia’s multicultural society. Concerns have been raised about the welfare of first-generation Chinese elders, as well as the education of their children and their lives. However, there is a group of Chinese who have long been forgotten, not only by the Chinese or the mainstream community, but also by themselves who have had little contact with other Chinese immigrants: they are the Chinese Aboriginal people, whose identity was often forgotten by the society until recently.

It is only in recent years, with the efforts of scholars, artists and community workers, that this hidden part of history has begun to emerge. One such artist is Chinese-Australian artist Zhou Xiaoping. Recently, he and his team have interviewed this group of mixed-race descendants of Chinese and Aboriginal people who are living among the Aboriginal community to tell their own stories through an exhibition and a book, “Our Stories”, to bring the existence of Aboriginal Chinese into the public eye again.

For Chinese immigrants who have settled in Australia in recent years, or who have been living in the mainstream Australian society since the Gold Rush era, it may never have occurred to us that some of the Aboriginal people, who have a history of 60,000 years and are regarded as the “living fossils” of the modern age, have Chinese cultural heritage since the Gold Rush era. Some Aboriginal leaders even believe that the contact between Chinese and Aboriginal people predates the British declaration of Australia as an uninhabited land. If contact between the Chinese and the Aborigines had been established earlier, then the Aborigines would not be the “living fossils” that the British claimed they were.

 

Who are the Aboriginal Chinese?

For many newcomers, the first impression of Australia is of a white-dominated, English-speaking society with a colonial past. But the cultural roots of this land are much more complex than that. Aboriginal communities have lived here for tens of thousands of years, and these communities are widely dispersed, with more than 250 language groups, each with their own unique language, culture and lifestyle. They have a deep connection to the land. Aboriginal people do not have the concept of private property, nor do they settle along rivers like other ancient peoples. Instead, they lived in groups, roamed the same area, and made their living by picking natural plants or simply growing them. They believed that people did not own the land, but belonged to it, and were “custodians of the land”, representing it and welcoming others to share its produce. This is why Aboriginal people are often invited to lead welcoming ceremonies at major events in Australia today.

Before the Gold Rush, as early as the 1840s, contract laborers from Xiamen, China, arrived in Australia to work as sheepherders to fill the demand for labor. They did not live in the big cities, even Melbourne was not yet developed. These Chinese sheep herders were scattered around the countryside on farms. Later, the gold rush that swept through Australia, and the establishment of New Gold Mountain in Victoria, attracted more Chinese immigrants to settle in places like Ballarat to participate in gold mining.

Initially, Aboriginal attitudes towards Asian immigrants were the same as those towards European colonizers – they were all foreigners, strangers entering a traditional territory. Interaction was limited by language and cultural differences. However, under colonial expansion and the White Australia Policy, both Aboriginal and Chinese were discriminated against and ostracized, and this common situation unexpectedly brought them closer together.

As the Aboriginal system of closed marriages was destroyed, some Chinese began to intermarry with Aboriginal people to form families, resulting in the birth of Aboriginal descendants of Chinese descent. Their stories are testimonies of how they have crossed cultural boundaries and traumatized by history.

 

Journey to the Roots: From Confusion to Recognition

In Our Stories, a book curated by Zhou Xiaoping, a number of Aboriginal Chinese descendants are interviewed. In Our Stories, Zhou interviewed a number of Aboriginal Chinese descendants who have pieced together their roots through the memories of their grandparents, family legends and historical archives. Some grew up wondering why they looked different from other Aboriginal people, until one day they asked, “Why do I look different? This began the journey of finding their roots.

“I don’t know how to explain who I am because I don’t know myself,” said one respondent.  It was only through oral family narratives and self-study that he slowly came to understand his cultural and historical origins.

Broome, a small town of 14,000 people in the far north of Western Australia, has been a center of multiculturalism since the 19th century. Chinatown, in the heart of the city, is a symbol of this multiculturalism. Its history dates back to the end of the 19th century, when Broome quickly became the center of the pearl industry due to the abundance of shells, attracting migrants from China and Japan to work in the pearl mining industry. In today’s cemetery in Broome, there are more than 900 graves of settlers from Japan. Not only Chinese and Japanese, Broome was also a place where Malays, Pacific Islanders, Filipinos and others came to settle. Broome was not affected by the “White Australia Policy” of the time, as its bead mining industry relied heavily on the skills of Asian divers.

These Asian immigrants lived mainly in what came to be known as ‘Chinatown’, alongside the local Aboriginal Yawuru community. The architecture of Chinatown at the time was unique, blending Asian architectural features with the local climate, resulting in sturdy corrugated iron buildings with reddish-green beams and columns, a fusion of East and West.

One respondent said, “Broome is a place where people know that we can live together from different countries”. These words are a testament to the reality of the history of the Broome.

 

Chinese immigrants and ‘custodians of the land’

Aboriginal Australians do not see themselves as ‘landowners’, but as custodians of the land. Their culture is so closely tied to the land that even today, when most of them live in modern cities, they continue to carry on their traditions in different ways.

In various public settings, “Welcome to Country” or “Acknowledgement of Country” have become commonplace. These ceremonies remind us that this land belongs first and foremost to the Aboriginal people, and that this recognition is not only a ritual, but also a form of revision and respect for history.

However, on this year’s ANZAC Day, when former Opposition Leader Dutton openly objected to the ‘welcoming ceremony’, it once again triggered a discussion on historical memory and respect. What is the minimum respect for the past? Who is qualified to define “Australian”?

Since the end of the White Australia Policy in 1973, Australia has re-admitted migrants from different countries, but there are still many Australians who have yet to embrace multiculturalism. There has been a rapid growth in Chinese migrants from China, Hong Kong, Taiwan and Southeast Asia. In practice, however, many migrant families face the tensions of cultural identity: first-generation immigrants struggling to establish themselves in a foreign land, with language and cultural barriers, but still wanting to pass on their culture to the next generation. Their children, on the other hand, have grown up in a Western educational system and are often caught between two values: being seen as outsiders and being expected to be a ‘model minority’. How can outsiders be accepted and integrated by the indigenous people?

Against this backdrop, the stories of the indigenous Chinese provide a different perspective. Their experience is even more complex: they are both Chinese and Aboriginal, but often not fully accepted by either. They are not only the absentees of history, but also the victims of institutionalized forgetfulness. In Our Story, however, they speak of the complexity, or rather the diversity, of their identities, but also of the protection of their land, and perhaps this is one of the things that immigrants need to learn. Perhaps this is the point that immigrants need to learn.

 

Earlier than Captain Cook

The keynote speaker at the book launch of Our Story was Melbourne University anthropologist and geographer Professor Marcia Langton. Langton, 74, is not only a distinguished scholar, but also a renowned author and Aboriginal rights advocate, a Queenslander of Yiman and Bidjara Aboriginal descent, who traveled around Australia as a schoolboy, worked hard to become a scholar, and has been a longtime campaigner for Aboriginal rights. Langton said that Australians have always thought that Aboriginal culture is old and outdated and cannot keep up with modern society, but they have never thought that Aboriginal people have had contact with other ethnic groups in the past tens of thousands of years before the white people came to Australia.

Langton believes that a deeper study of Aboriginal culture can reveal Australia’s most multicultural traditions, and that Aboriginal culture is the starting point of a multicultural Australia.

 

Multiculturalism is more than superficial

Australia has been a multicultural nation since the 1970s. From the implementation of multiculturalism policies since the 1970s, to the release of the Multiculturalism Framework Review report in late July 2024, it has been emphasized that multiculturalism is at the heart of the nation’s social structure, and that the freedom of language, religion and cultural practices of different ethnic groups must be guaranteed in law. However, this kind of pluralism sometimes remains on the surface. Every year during the Lunar New Year, dragon and lion dances and Chinese art are used to decorate public institutions. This kind of ritual becomes a symbol of political correctness, but it does not help to truly understand and respect cultural differences. The structural problems of poverty, lack of education and health resources for Aboriginals, and the discrimination and misunderstanding of the Chinese community in the mainstream media are still deeply rooted in the non-European white community, resulting in the phenomenon of so-called ‘depoliticized multiculturalism’.

Such multiculturalism maintains a consumerist cultural identity, but does not truly deconstruct the white-centered social structure. The existence of Aboriginal Chinese is a challenge to this institutionalized forgetfulness. Excluded from the mainstream Chinese narrative and not included in Aboriginal or colonial history, they are ghosts of history. If we do not face up to this past, contemporary multiculturalism will only remain superficial and will not be able to promote real social integration.

Therefore, true cultural integration does not only require minority groups to give up their ego to cater to the mainstream, but also allows each identity to be seen, understood and respected. Just as Zhou Xiaoping has brought Aboriginal culture to Chinese communities in China and Australia through his art, he has also brought Chinese culture into the Aboriginal world. His action is not just an art exhibition, but a starting point for cross-cultural dialogues.

Listening to one more story and recognizing one more piece of history is the first step to dismantle prejudices and gaps.

For many Chinese, their knowledge of Aboriginal people is still limited, even in the form of travel guides or media stereotypes. But when we begin to understand that those who are Chinese, but not like us, are also a mix of Aboriginal people, and how they live with people of different nationalities in their communities, we realize that multiculturalism in Australia is not a product of policy, but a reality that has existed for a long time in the depths of history.

As one of the interviewees in Our Stories says, “My ancestors came here a hundred years ago, and although we’ve been unspoken of for a long time, we’ve never forgotten who we are”. Such voices remind us that identity is not a single lineage or language, but a weave of histories, memories and experiences.

These are the stories that will help us understand what it means to be ‘Australian’ again, and that will open up more possibilities for imagining Australia’s future.

 

Article/Editorial Department, Sameway Magazine

Photo/Internet

Continue Reading

Features

October – History

Published

on

In each issue of Sameway Magazine in June, I usually write reflections on the June Fourth Massacre. The incidents that unfolded in China on that day in 1989 altered the life paths of my generation and myself. Additionally, every October, I reflect on China’s experiences over the past century. In 2011, encouraged by Taiwanese historian Dr. Gary Lin Song-huan, Sameway published a special commemorative edition every two months leading up to the centenary features publication of Republic of China. That October, we released the Centennial Special Edition exploring a century of modern Chinese history. This year marks the 80th anniversary of the victory over Japanese invasion of China. Not only did China hold a military parade on September 3rd, but Melbourne’s overseas Chinese community also seized this opportunity to organize various commemorative events.

While China’s victory in the War against Japan invasion is undoubtedly a cause for celebration among global Chinese communities, earlier this year, Mr. Bill Lau of the Chinese Youth Society of Melbourne CYSM discussed with me: What connection can today’s generation, raised in Melbourne, possibly have with the War? What should this generation commemorate? How could the Nanking Massacre, the Siege of Shanghai, and the major battles be connected to their generation? At the time, I suggested that the Sino-Japanese War could be traced from the September 18 Incident of 1931, through the Xi’an Incident of 1936 and the Marco Polo Bridge Incident of 1937 that ignited full-scale war, ending in 1945. Doesn’t this resemble Russia’s invasion of Crimea in 2013, and the ongoing Russia-Ukraine conflict that has now stretched beyond the past three years?

Though Japan’s invasion of China unfolded on Chinese soil while the European war had yet to begin, it was entangled in the complex web of alliances and rivalries among nations worldwide. The European war erupted two years later, while the Pacific War saw U.S. entry after the 1941 Pearl Harbor attack. This demonstrates how the Sino-Japanese War continuously constrained the progress of the German-Japanese alliance. Reflecting on this historical period, I believe it offers profound insights into the unfolding global landscape today.

In China, everything operates under state control. The national history taught to students is entirely written by the Communist Party, and the resistance against Japan has historically received scant mention. Yet in recent years, China has vigorously promoted the narrative that the Communist Party led the anti-Japanese struggle. By stoking anti-Japanese sentiment, it has ignited Chinese nationalism, turning condemnation of Japanese militarism into official policy. On the 70th and 80th anniversaries of the War of Resistance, China held grand military parades to showcase its growing national strength. Consequently, the facts surrounding the War have garnered attention within Chinese communities worldwide.

The question of who led the resistance against Japan is actually quite straightforward to discern. When Japan began its aggression against China, the Chinese Communist Party had only recently been established and had not yet assumed governance over China. Its military strength was nowhere near what it is today. To describe the Communist Party as the main force in the resistance at that time, or as leading China’s fight against Japan, defies basic common sense. It is evident that over the past two decades, the renewed emphasis on the hatred of Japan’s invasion of China and its current threats to China is nothing more than political propaganda, not worthy of serious debate. Yet, under prolonged political indoctrination, it is indeed concerning to consider how well the younger generation of Chinese, raised in today’s China, truly grasp the facts of the Sino Japannese War.

In the commemorative events organized by various Melbourne groups this year, Mr. Bill Lau particularly emphasized that the cultural variety show should center on presenting history, allowing performers and audiences alike to revisit authentic historical events. Additionally, community education was conducted through bilingual historical photo exhibitions and the publication of a special publication. I believe this is a very sound approach. However, at one symposium I attended, certain community leaders focused solely on condemning the Communist Party for seizing mainland power through the war effort. They clearly exploited the commemoration as a platform for political posturing, which was deeply disappointing.

Undoubtedly, the eight-year War of Resistance exhausted the Nationalist forces while the Communists conducted propaganda and education campaigns, winning popular support. Furthermore, the Nationalist government’s corrupt and incompetent rule led to a deteriorating post-war economy, ultimately resulting in the transfer of rule in China and shaping today’s political landscape. It can be said that Japan’s invasion profoundly influenced contemporary Chinese politics. However, portraying this war solely as a calamity brought about by the Communist Party does not tell the whole story.

For those of us who grew up and were educated in Hong Kong or overseas Chinese communities with open access to information, commemorating the resistance against Japan should deepen our understanding of today’s global landscape. As for the next generation or younger cohorts, I firmly believe we bear the responsibility to preserve contemporary historical events through media. We must enable them, through education, to develop critical thinking skills and uncover the truth of history.

                         

Mr. Raymond Chow

Published in Sameway Magazine on 24 October 2025

Continue Reading

Features

History Written Under Control: Comparing East and West, and Resisting Twisted Narratives

Published

on

East And West’s Different Historical Views

History helps us understand and learn from the past. Most people agree that it is important, but the way Eastern and Western countries record history can be very different. These differences can cause confusion, disagreements, or even disputes over what really happened.

With the rise of digital media, how countries tell the story of WWII can be very different. China’s role in the war is described in various ways, showing how the media can sometimes twist history with propaganda or misinformation. We hope to cite examples of how the role of China in WWII has been documented differently, in order to detail the importance of the media’s role in twisting historical events through propaganda and disinformation.

First, China and Western countries record history differently. In the West, historical documents are stored in archives, and writers can usually record events freely. In contrast, historical China relied on a chain of official historians who copied records left earlier dynasties to write about the past dynasty. These recording historians couldn’t openly record events that will criticize the then emperors (such as iron fist rulership), as doing so could put them and their families in danger or even get exterminated.

Of course, Western history isn’t perfect either. From an outsider’s point of view, people often see the same events differently, even on how a country is invaded. For example, any elderly Chinese might strongly defend China’s actions in the Sino-Japanese wars, while western scholars may consider many factors like land disputes, political conflicts, and ideology when explaining about the war.

Western countries often value knowledge and individual thinking for everyone. China, on the other hand, has a long history of centralized control over information. Even before printing technology was established, China had a unified written language and centralized monitored historians, to allow government control on how history was recorded. Japan had a central government too, but regional differences in culture and record-keeping still existed. Smaller countries like Laos relied more on local communities and oral traditions to preserve historical records. These examples show that whether a society values individualism or collectivism can greatly affect how history is written and remembered.

Because of this difference, history can easily be twisted when personal or political interests are involved. Today, traditional historians are fading into the sunset, slowly being replaced by 24/7 news media. If countries continuously presenting biased or incomplete versions of events, the public’s understanding becomes confused and biased. Governments or storytellers may ignore events that don’t fit their desired narrative, leaving important truths hidden.

 

China’s current education on the Sino-Japanese Wars

For example, Chinese textbooks often present the CCP as the main force leading the fighting against the Japanese, but that’s not entirely accurate. The Nationalist leader Chiang Kai-shek actually led the early efforts, reluctantly joining forces with the CCP after the Xi’an Coup. In fact, Japan’s invasion of China began earlier than the 1937 Lugou Bridge / Marco Polo Bridge Incident.

The CCP often blames Manchukuo for allowing the Japanese army in invading Manchuria, but this reflects only part of the truth. While the Manchurians had some influence over that area, Manchuria was controlled by warlords, not the central Chinese government, that was Republic of China at that time. Puyi, the puppet leader, was influenced by advisors to took money from Japan and became a puppet. Looking at events from different perspectives shows how interpretations can be distorted. For example, one could ask: what if Chiang Kai-shek delayed action to avoid alerting the enemy? Even small changes like this can shape how we view the invasion’s seriousness.

The CCP also emphasizes that Chinese soldiers fought bravely while Western countries refused to help. Their narrative suggests that foreigners only cared about land and resources of China, but that’s only partly true. Britain did pressure the Qing dynasty to give up Hong Kong, but European countries and the USA avoided sending troops mainly for diplomatic reasons. Before Japan attacked Pearl Harbor, sending forces to China could have risked a more extensive war with Japan. Instead, the West provided weapons and supplies to the Nationalist government at that time. In hindsight, this situation is somewhat similar to the recent, three year-long Russian-Ukraine war.

 

The Tale of Australian William Donald

CCP influence has affected global perceptions, leading some Western countries to avoid independent research. Many Australians, for example, are unaware that some of their citizens had played key roles in the War in China with Japan. One notable figure is the Australian journalist William Henry Donald, who was deeply involved.

Donald started as a journalist and foreign correspondent before becoming an advisor of the Nationalist government in China. During the 1911 Revolution, he helped Dr Sun Yat-sen’s short-lived government negotiate with foreign powers, moving beyond reporting to active mediation. Initially, Donald admired Japan and even received a Japanese honour for his coverage of the Russo-Japanese War (1904–05). By 1915, however, he criticized Japanese imperialism and warned the West about its expansionist actions.

Donald played a crucial role during the Xi’an Coup, mediating between major Chinese leaders. His efforts helped secure Chiang Kai-shek’s release and the formation of a reluctant alliance with the CCP. Later, he disagreed with Chiang in 1940 over policy toward Germany. During the Pacific War, Donald was captured in Manila in 1942 but was freed in 1945. Afterward, his influence gradually declined.

Despite his decades-long involvement, historians have largely overlooked Donald’s contributions, whether advising Chiang, mediating coups, or supporting Dr Sun Yat-sen. His role is complex and less dramatic than headlines like “Chiang vs. Mao” or “Japan Invades”, so it is often ignored. In Australia, documentation about him is limited, with primary sources stored in China or specialized archives. Because Australian history education focuses more on colonial and ANZAC history, Donald’s contributions have faded from public awareness.

Chinese authorities rarely highlight Donald either. He was not a combat hero, and his advisory role could be politically inconvenient. The CCP tends to downplay internal compromises or foreign contributions, focusing instead on its own post-war achievements. Even in normal broadcasting, the media celebrating China’s journey post-war isn’t too different.

       

How CCP Centralization Affects Historical Documentation

Unlike many Western countries, which value history for education and heritage, China often emphasizes national pride over strict accuracy. This approach leaves younger generations unaware or unwilling to question historical events. The CCP has used systematic omission and withdrawal of all related records— sometimes called ‘amnesia therapy’ (失憶治療法) by scholars — to hide uncomfortable truths, like the Tiananmen Square Massacre. By controlling school curricula, the party successfully shapes collective memory, erasing or reframing events to suit its narrative.

In contrast, Western countries often debate controversial history publicly, offering multiple perspectives for critical analysis. The CCP also shapes views of other nations, like Japan, portraying it as a continued threat even though imperialism has ended. These examples show that history is rarely objective; it can be twisted to serve political goals. Recognizing these distortions is vital for developing critical thinking in future generations.

The CCP’s indoctrination is well-known but not unique in Asia. Postwar Japan focused on pacifism and democracy in textbooks, downplaying imperial aggression. South Korea and Taiwan have alternated between nationalist and democratic interpretations. Smaller countries like Vietnam, Laos, and Cambodia relied on oral histories and local records, allowing communities to shape memory. These examples show that centralized versus decentralized record-keeping strongly affects how generations perceive the past, emphasizing that control over history shapes national identity.

 

Australia’s Involvement in the Second Sino-Japanese War

The CCP’s influence on history goes beyond China. Cultural programs like Confucius Institutes promote party-aligned narratives internationally, shaping textbooks, museum exhibits, and media coverage abroad. Ignoring other perspectives, like those from Australia or Japan, can create a skewed understanding of WWII. This shows that controlling historical narratives isn’t just domestic indoctrination; it’s also a form of soft power.

Australia has made its own mistakes in recording history. While it doesn’t claim any credit as the CCP, it has largely hidden its involvement in China through the little-known Mission 204. In 1942, around 250 Commonwealth troops, including 48 Australians from the 8th Division, were sent to aid Chiang Kai-shek. Despite logistical difficulties and tense relations with Chinese commanders, these troops carried out successful operations, including ambushes and a notable raid on Japanese barges near Poyang Lake.

Mission 204, however, was withdrawn in November 1942 due to internal politics and health issues in the unit. Later, the Chinese Nationalist Party was forced to retreat to Taiwan by the CCP. For decades, Australia largely ignored or hid this history, only resurfacing clues in 2023. While avoiding CCP politics is understandable, it’s unfair to deny the public knowledge of Australia’s wartime actions, which effectively allows the CCP to dominate the narrative.

These examples show that celebrations of China surviving the Sino-Japanese War and WWII are often shaped by political agendas and media control. This leaves the public with incomplete, biased, or deliberately obscured views. Without critical analysis or access to multiple sources, key figures, like William Henry Donald, and events can be forgotten or misrepresented.

     

Viewing History Through A Critical Lens

Furthermore, whether in textbooks or news reports, the same historical events can be portrayed very differently depending on who tells the story. Motivations such as national pride, political advantage, or control over public narrative all highlight the need for careful comparative study. Governments exploit each new, impressionable generation by spreading half-truths or even outright lies under the guise of patriotism and unity. When in reality, it’s about framing themselves as ‘heroes’. The longer this continues, the fewer people will question the fabricated histories imposed by those in power.

When reading history, we shouldn’t take it at face value. What gets celebrated is rarely the full story, as many crucial voices stay buried under mainstream narratives. To avoid being misled by half-truths or polished myths, readers must take proactive steps to seek balance and truth.

For example, readers can compare news sources from different cultural backgrounds. Take the case of war survival anniversaries: a Chinese state outlet might glorify its own soldiers, while a Western outlet could focus on diplomatic strategy, such as why Western powers, despite ties with the invaded nation, chose not to intervene militarily. These contrasts reveal how bias shapes every narrative.

Another approach is to encourage counterfactual thinking, which is by exploring ‘what if’ scenarios to engage with history critically. Asking questions like “What if Chiang Kai-shek had acted sooner?” or”How might events differ if textbooks included multiple perspectives?” pushes readers to think beyond surface facts. By presenting alternative viewpoints side by side, educators and media can remind younger generations that history is layered, contested, and never entirely fixed.

 

News Media’s Historical Responsibilities

Additionally, should news outlets depend less on governmental sources, in order to report historical events to newer generations? For instance, the CCP often promotes itself as the sole hero in the Sino-Japanese war, overlooking many other factors that contributed to Japan’s defeat. To provide a fuller picture, journalists should consult academic historians from diverse backgrounds and archives. If local reporters are unable to do so, international media should avoid over-reliance on Chinese outlets, helping to diversify perspectives. Even when governments provide data, reporters must cross-check multiple sources: comparing war casualty numbers, dates, and accounts from different national archives.

To combat biased or incomplete narratives, media organizations must embrace investigative journalism. Rather than relying solely on press releases or government celebrations, journalists should explore archives, personal accounts, and lesser-known sources. This approach can uncover overlooked contributors, hidden controversies, or forgotten stories, such as the decades-long influence of William Henry Donald in China. Without such diligence, these stories risk being lost to history.

 

Other than Official Historical Narratives

Historical events are rarely one-dimensional. To ensure accuracy, news outlets should present both domestic and foreign perspectives. For instance, reporting on the Sino-Japanese War should not rely solely on CCP or Chinese Nationalist sources; Japanese accounts, Western observers, and even oral histories from survivors’ descendants can provide valuable insight. By comparing these perspectives, readers gain a deeper understanding of the complexity of events and can see where bias, pride, or self-interest has shaped narratives.

History is often told through the lens of nations, prominent leaders, or major battles, leaving countless contributors invisible. Unsung figures – nurses on the frontlines, translators bridging cultural and linguistic gaps, local militias defending communities, and ordinary civilians navigating war — have all shaped outcomes without formal recognition. Grassroots organizers and community leaders often mitigated famine, displacement, or political oppression, yet their stories rarely appear in mainstream textbooks. Highlighting these individuals challenges simplified nationalist accounts and invites readers to critically examine history from multiple angles. By including personal stories, letters, diaries, and oral histories, historians and educators can provide a richer, more nuanced understanding, showing that history is not only the story of leaders but also of ordinary people whose everyday decisions ripple across generations.

     

Importance of Multifaceted Historical Narrations

Historical narratives are not confined to academic debate; they actively shape contemporary geopolitics and international relations. The CCP’s control over historical interpretation has profoundly affected public perception of Taiwan, the South China Sea, Hong Kong, and Japan, often framing policies as defensive or restorative to fit a particular national narrative. Textbooks emphasizing the ‘century of humiliation’ or heroic struggles against foreign powers can reinforce domestic support for assertive policies abroad.

Understanding these manipulations shows how governments leverage history to justify policy, cultivate national sentiment, and shape international perception. Media, educational programs, and cultural diplomacy can extend this influence globally, subtly guiding how other countries interpret events involving China. Recognizing these dynamics is crucial for analysts, educators, and citizens, highlighting that history is not merely a record of the past but also a tool actively deployed to influence present-day politics and international relationships.

 

Digital Era’s Challenges Towards History

The landscape of historical narrative has further shifted in the digital age. Social media platforms are not just spaces for connection but arenas for ideological competition. TikTok, WeChat, YouTube, and Twitter/X have become battlegrounds for competing interpretations of history. Viral clips, memes, and algorithmically promoted content often shape perceptions more strongly than formal education. Algorithms tend to favor content that evokes strong emotions – national pride, outrage, or sensationalism – reinforcing particular viewpoints while suppressing others. Unlike these fast-moving but potentially biased feeds, traditional textbooks, though limited in perspective, are curated and vetted to ensure factual consistency.

For younger generations growing up online, cultivating media literacy, critical thinking, and the ability to cross-reference multiple sources is essential. This is not only to resist propaganda but also to engage with history in its full complexity. Encouraging discussions about the origins and credibility of online content empowers students to recognize how narrative manipulation occurs in real time. It prepares them to approach information critically throughout their daily lives.

Finally, historical reporting should be more understandable to younger generations. The media can leverage multimedia tools – short videos, infographics, timelines, and interactive articles – to break down complex events. Clear, engaging formats, using layman language and visuals, can prevent oversimplification and reduce the risk that a single, potentially biased narrative dominates public understanding.

In an age of propaganda, selective memory, and curated narratives, readers must approach history critically. By seeking multiple sources, questioning official accounts, and embracing diverse perspectives, we can resist half-truths and uncover the full story. History is not just a record of the past; it is a tool for understanding the present and shaping a more informed future. If media, educators, and citizens take these steps seriously, hidden figures like William Henry Donald and many others who shaped history behind the scenes can finally receive the recognition they deserve.

 

Editorial : Raymond Chow, Jenny Lun

Photo: Internet

Published in Sameway Magazine on 24 October, 2025

Continue Reading

Features

Cohealth Service Cutoff — Victorian Government Cannot Ignore

Published

on

On October 16, Cohealth—one of Australia’s largest community health organizations and a non-profit medical institution—announced it would close three of its clinics. The news immediately sparked widespread public debate and criticism. The affected clinics are located in Collingwood, Fitzroy, and Kensington. The Fitzroy and Kensington clinics will cease general practitioner (GP) and consultation services this December, though they will continue providing specialized support for alcohol, drug, and domestic violence issues. The Collingwood centre is scheduled for full closure next June.

The closures will directly impact approximately 12,500 patients, resulting in 20 doctors losing their jobs and 44 nurses facing reassignment or redundancy. These clinics have long provided vital primary healthcare services to low-income individuals, the homeless, refugees, domestic violence survivors, and those with chronic illnesses, serving as an indispensable health support network within the community. However, due to insufficient funding, rising costs, and operational pressures, these services are now being forced to cease.

Nicole Bartholomeusz, CEO of Cohealth, stated that the cessation of services reflects “multiple and complex pressures, including decades of underinvestment, aging infrastructure, and funding models that don’t match actual needs or the type of care required.” She noted: “The funding we receive is only sufficient to provide standard care, but we actually serve high-need patients who often require extended appointments and comprehensive case management tailored to each individual.”

Cohealth’s current Medicare subsidy only covers physician salaries, failing to account for nurses, receptionists, and other operational costs. As wages and supply costs rise, the annual gap between clinic operating expenses and Medicare funding continues to widen.

 

Reforms Too Late, Support Too Little

In truth, Cohealth’s predicament did not emerge suddenly but resulted from years of accumulated challenges. Although the federal Labor government has pushed Medicare reforms in recent years to enhance the sustainability of the universal healthcare system—such as the upcoming Bulk Billing Practice Incentive Program (BBPIP) launching November 1st, which will expand Medicare coverage, encourage clinics to maintain bulk billing, and provide additional funding for facility upgrades and team expansion— This initiative aims to improve access and affordability of healthcare services, with approximately 4,800 clinics expected to benefit.

However, for Cohealth, this reform appears to have come too late. The root problem lies not solely at the federal level, but in the Victorian government’s long-standing neglect of the actual health needs within grassroots communities. The poverty, homelessness, addiction, and trauma issues plaguing local communities have long exceeded the capacity of standard clinics. Yet the Victorian government has failed to provide additional support or establish stable funding mechanisms to sustain non-for-profit healthcare providers.

Cohealth identifies two primary causes for the current crisis: First, insufficient Medicare funding from the federal government for managing complex patients; Second, the Victorian government has failed to fund upgrades for the aging facilities at the Collingwood clinic.

Cohealth has repeatedly called for government support over the years. As early as 2022, Cohealth issued a statement noting that while they supported the government’s health-focused budget, the community health model—which played a critical role during the pandemic—was once again being overlooked. At that time, Cohealth emphasized the need for comprehensive investment across the entire healthcare sector to strengthen the health system as a whole.

The clinic’s facilities have long been outdated, with roof leaks forcing appointment cancellations. Despite multiple funding applications to authorities over the years, no substantive response has been received. Infrastructure Victoria’s report highlights that government funding for community services is fragmented and inadequate. The federal government has yet to establish dedicated funding for community health infrastructure. Even though the Australian government allocated $117 billion to health and medical services for 2024-25, community health organizations received only 0.3% of Victoria’s annual health infrastructure expenditure of approximately $2 billion.

Amid chronic funding shortages and sluggish government reforms, the state government’s disregard for community needs and inaction ultimately sealed the fate of these clinics. This underscores the state government’s core responsibility in ensuring the continuity of primary healthcare services.

 

Who is accountable for healthcare quality and service delivery?

 

In fact, community healthcare systems did not originate from government initiatives but from charitable and faith-based traditions. Early hospitals were often founded by churches or charitable organizations with a simple mission: to provide basic care to the poor and vulnerable through empathy and compassion. Healthcare then embodied social conscience rather than being a product of policy or systems.

As society modernized and public health concepts emerged, governments gradually assumed responsibility, incorporating health into the realm of “public duty.” The original intent behind this shift was noble—to ensure equal access to healthcare for all. Yet the process of institutionalization and bureaucratization introduced new challenges: the original “people-centred” care became diluted by layers of administrative procedures and economic logic. Healthcare services increasingly emphasized efficiency and output, gradually losing its human warmth.

Non-profit medical institutions like Cohealth represent a continuation of this historical trajectory. They uphold the founding spirit of charitable healthcare—serving vulnerable communities while upholding the belief that everyone deserves the right to health and equal access to medical care. Yet in reality, these organizations rely on government subsidies and unstable funding sources to sustain their operations.

The contradiction lies in the fact that as societies grow wealthier, public healthcare systems should be better equipped to protect the vulnerable. Yet the opposite occurs: medical costs rise relentlessly, resource distribution grows increasingly unequal, and healthcare services become ever more commoditized. In this environment, doctors are forced to complete consultations within “six-minute appointments,” nurses and receptionists operate at breaking point, and patients slip through the cracks of the system, overlooked.

Yet when reflecting on responsibility, the question may extend beyond “Who is to blame?” to “Where should healthcare be headed?”

Should we pursue the endless quest to “cure every disease”? Or should we return to healthcare’s fundamental purpose—ensuring everyone accesses basic health protection?

When the wealthy pay more for faster, better care while the poor endure long queues, has the ideal of equality already been swallowed by market logic?

Take Hong Kong, for instance. As a low-tax society, its citizens enjoy public healthcare at minimal cost—subsidized for life simply by holding a Hong Kong ID card. However, with an aging population and healthcare staff shortages, the public system has been chronically overburdened, leading to months-long waits for emergency rooms and specialist appointments. Consequently, the affluent middle and upper classes turn to private clinics, trading money for efficiency. This creates a healthcare system that appears equitable on the surface but is fundamentally stratified: the government guarantees access to services but not equal speed or quality. In other words, everyone has the right to medical care, but whether you can get better quickly and where you receive treatment depends on how much money you have.

Canada’s public healthcare system, meanwhile, is more idealistic. All residents can access free public healthcare with a health card, free from concerns about high costs. However, long waiting times and uneven resource distribution transform “free” into another form of “cost.” When demand far exceeds supply, fairness and accessibility inevitably clash.

Moreover, should healthcare prioritize “universal access” or ‘quality’? Should governments provide “basic care” or “comprehensive coverage”?

 

Comparisons with China, Hong Kong, and Taiwan

From an international perspective, Australia’s public healthcare system (Medicare) differs significantly from those in mainland China and Taiwan, each with distinct advantages and disadvantages. Mainland China’s system, dominated by public hospitals, subsidizes basic care through social medical insurance (urban employee/resident insurance). However, due to its massive population and concentration of medical resources in major cities, primary community clinics often struggle to handle high-demand patients—particularly low-income groups and those with chronic conditions. This mirrors Cohealth’s current situation: “resource concentration leading to overflowing demand.”

Taiwan adopted a National Health Insurance (NHI) model emphasizing “one health insurance card, nationwide healthcare coverage,” ensuring basic medical services for all regardless of urban/rural location or income level. NHI strengthens primary care clinics through subsidies and incentives, stabilizing the family doctor system. Nevertheless, disparities in healthcare resource distribution between urban and rural areas persist, and wait times for specialist care can remain excessively long.

In contrast, Australia’s Medicare system pursues fairness and accessibility in theory. Yet in practice, non-profit primary care institutions face chronic funding shortages and aging facilities. While serving predominantly vulnerable populations, these clinics often shoulder service volumes exceeding subsidy coverage. This structural contradiction creates a significant gap between the system’s ideals and its actual service capacity, highlighting a common challenge faced by vulnerable groups under different systems: even with “systemic safeguards,” they may still be marginalized due to inadequate resource allocation.

 

Australia’s Core Healthcare Contradiction

Returning to Australia itself, the core issue of its healthcare system isn’t a lack of total funding, but rather structural contradictions arising from resource allocation, institutional design, and policy priorities. Medicare is primarily designed for “standard medical services” such as general consultations, basic tests, and medications. However, it does not provide corresponding subsidies for the time, labour costs, and interdisciplinary integrated care required for high-need or complex patients. This leaves vulnerable groups unable to access truly comprehensive healthcare under the existing system.

Non-profit community clinics like Cohealth exist precisely to fill this gap. They offer extended consultations, case management, mental health counselling, addiction and domestic violence support, and even multidisciplinary integrated programs—services standard GP clinics struggle to provide. However, these intensive services are not fully subsidized by Medicare. Combined with limited state investment in primary care infrastructure, clinics face chronic financial strain, ultimately forcing service reductions or partial closures.

Cohealth’s partial closures reflect a deep-seated contradiction within Australia’s healthcare system: equity and accessibility do not equate to substantive care guarantees for high-need populations. While everyone ostensibly has the right to medical care, those requiring prolonged attention and individualized management often survive only by navigating systemic gaps. The institutional design itself thus creates an “invisible inequity” for high-need patients.

Australia’s healthcare also grapples with the dilemma of balancing universal coverage and quality. On one hand, the system must ensure everyone receives at least basic treatment; on the other, complex patients require sufficient time, specialized support, and case management. In reality, however, insufficient government funding and a narrow subsidy structure make achieving both goals difficult. Doctors are forced to rush through consultations, nurses and receptionists operate at capacity, while vulnerable patients languish on waiting lists. Non-profit clinics like Cohealth strive to fill these gaps, but persistent financial pressures and policy constraints render “humanized healthcare” a luxury in practice.

In other words, the core issue with Australia’s public healthcare system isn’t merely about assigning responsibility, but whether the system can return to its founding principle: ensuring everyone accesses basic healthcare while providing high-need patients with adequate resources and compassionate support when required. Cohealth’s predicament serves as a stark warning: without structural adjustments to resource allocation by government and society, the ideal of fairness remains unattainable, and vulnerable groups will continue to be marginalized by the system.

 

The Victorian Government’s Indisputable Responsibility

While medical policy is set by the federal government, state governments bear responsibility for implementing it according to local realities. Cohealth’s inner-city service area has a population receiving government living subsidies that exceeds the Australian average by more than double, indicating many residents cannot afford private services. The Victorian Government’s refusal to provide financial support to institutions like Cohealth demonstrates a disregard for vulnerable communities.

A similar situation exists in elder care for multicultural communities. While federal funding supports aged care services, research indicates that non-English-speaking seniors benefit most from living in facilities that accommodate their cultural and linguistic backgrounds. Yet, emerging senior communities like the Chinese diaspora receive minimal Victorian government assistance to build suitable aged care facilities. Since 2014, Labor leader Andrews has repeatedly proposed policies to purchase four plots of land for the Chinese and Indian communities to build elderly care facilities. Yet to this day, the Victorian Department of Health continues to leave these sites vacant, failing to hand them over to community organizations to develop services. This demonstrates a dereliction of duty by government officials. This situation bears striking similarities to Cohealth Community Health Services ceasing operations today due to neglect. Should the Victorian Government conduct a thorough review of the Department of Health’s operations?

 

Editorial : Liz Li, Jenny Lun

Photo: Internet

Published in Sameway Magazine  24 October 2025

Continue Reading

Trending