Showing posts with label Aboriginal. Show all posts
Showing posts with label Aboriginal. Show all posts

Sunday, 17 May 2026

Shelf-Employed: The Indie Publishing Podcast – Transcript: Episode 11: South Australia’s History Festival 2026

 Shelf-Employed: The Indie Publishing Podcast 
– Transc
ript: Episode 11: South Australia’s History Festival 2026



[Transcript Begins]

It's time for the History Festival in South Australia, and Lee said we should do a podcast about who was the first published author in South Australia, our home state….so…I went down a research rabbit hole.

For those that don’t know, the South Australia History Festival is an annual statewide celebration in May that explores the state’s history through tours, talks, exhibitions, walks, and workshops for all ages. The 2026 History Festival runs throughout May and invites participants to explore South Australia’s rich history, from family stories and local communities to broader social movements and cultural milestones. The festival emphasises connections across time, place, and people, highlighting how past events continue to shape the state’s identity. 

 

The first publication in South Australia is widely regarded to be Colonel William Light's A Brief Journal of the Proceedings of William Light, late Surveyor-General of the Province of South Australia, with a few remarks on some of the objections that have been made to them. This was published by A. Macdougall in 1839. In the context of the era, most literature in South Australia prior to the formal settlement of the state was imported books from England. The majority of publications in the time period were published in London, Australia, and indeed, South Australia did have newspapers, almanacs, pamphlets and gazettes printed here in the state, but Light’s journal publication is generally recognised as the first local publication.

 I guess we should add some historical context for those listening from outside South Australia. If you think of early Australia as a place built by convicts, South Australia breaks that pattern completely.

The colony of South Australia was founded in a very different way. In the early 1800s, a British thinker named Edward Gibbon Wakefield came up with a bold idea: instead of sending prisoners, why not create a carefully planned colony of free settlers? Land would be sold to fund the journey, attracting workers, families, and investors.

That idea became reality in 1836. The first official group of settlers arrived, and the colony was proclaimed at Glenelg by Governor John Hindmarsh. Today, that moment is remembered every year as Proclamation Day. Turning that vision into a real, working colony depended heavily on one man: Colonel William Light.

Light was tasked with choosing the site of the capital and designing it from scratch. After exploring the region, he selected the location for Adelaide—a decision that wasn’t without controversy at the time. Some officials disagreed with his choice, but Light stood by it. From the very beginning, this place was designed to be different. The capital, Adelaide, wasn’t just built—it was planned.  His design was ambitious: a grid of wide streets, open public squares, and parklands encircling the city. It wasn’t just practical—it reflected the ideal of a well-ordered, livable society. Today, Adelaide still follows that original plan, a lasting legacy of Light’s vision.

 Importantly, this wasn’t empty land. The region was already home to Aboriginal peoples, including the Kaurna people, who had lived on and cared for the land for thousands of years. European settlement brought major disruption to their lives and culture—something that’s now a crucial part of how this history is understood.

But the story of settlement didn’t stop in Adelaide.

Just to the north, the town of Gawler became one of the colony’s earliest rural centres. Established in 1839, it’s often called the “first country town” of South Australia. Gawler grew quickly thanks to its location near fertile land and the meeting of the Gawler and North Para Rivers.

In those early years, it became a hub for farming communities. Mills, blacksmiths, and traders set up shop, supporting settlers moving beyond Adelaide. As agriculture expanded—especially wheat and sheep farming—Gawler played an important role in feeding and supplying the young colony.

Like Adelaide, the land around Gawler was not empty. It was traditionally cared for by Aboriginal groups connected to the region, and European settlement brought significant disruption to their way of life.

By the mid-1800s, places like Gawler showed how the colony was spreading outward, transforming from a planned city into a network of towns and farming districts. While Light is best known for designing Adelaide, his surveying work helped open surrounding regions, laying the groundwork for towns like Gawler to develop. These early settlements became vital links between the city and the expanding farming districts.

As the years went on, South Australia grew through farming, mining, and migration. It became known as a “free colony,” attracting people looking for opportunity rather than serving a sentence.

So, while much of Australia’s early story is tied to convict beginnings, South Australia stands out as an experiment in planned settlement—and one that left a lasting mark on the country.

 

The first printing press in South Australia was brought by Robert Thomas. He arrived with the early settlers in 1836 and played a key role in the colony’s development by producing its first printed materials. Notably, he printed the first government orders and notices, helping establish communication in the new settlement.

Robert Thomas is also closely linked to South Australia’s first newspaper, the South Australian Gazette and Colonial Register, which began publication shortly after the colony was founded.

So while figures like William Light were shaping the physical layout of the colony, Thomas was helping shape how information spread—an essential part of building a functioning society. That first printing press was the Stanhope press, which was brought ashore from the Africaine in 1836. It was put inside a tent at Glenelg and used to print the first 100 copies of the Proclamation of South Australia. The press was later moved to Adelaide and played a crucial role in the early newspaper publishing industry, printing the first edition of the South Australian Gazette and Colonial Register in 1837.

{DEB}

According to the State Library of South Australia, the first person to publish a novel in South Australia is generally recognised to be Catherine Helen Spence with her novel, Clara Morison: A Tale of South Australia During the Gold Fever, which was published anonymously in 1854.  It is significant because It is considered the first novel written by a woman of European descent about, and in, not just South Australia, but Australia wide.

 

  Catherine Helen Spence was one of Australia’s most influential early social reformers, writers, and political thinkers. She was born in 1825 in Scotland and moved to South Australia as a child, where she spent most of her life shaping public debate and social policy.


Although Spence was a pioneering novelist in Australia, she was also known for her writing and journalism, where she explored social issues like class inequality, women’s independence, and life in colonial Australia. She was deeply involved in improving society, especially in areas like: Education, Welfare for children and the poor and Electoral reform.
Spence was also a pioneer of women’s rights. She was a leading figure in the women’s suffrage movement in Australia. In fact, she made history in 1897 by becoming the first female political candidate in Australia and one of the first women in the world to run for political office. Although she didn’t win a seat at the federal conventions, her candidacy was groundbreaking. Spence also devoted her life to working with organisations that supported disadvantaged children, helping develop systems closer to modern foster care. And in later life, she became a public speaker, from which she gained international recognition for her reform work.
Catherine Helen Spence is sometimes called the “Grand Old Woman of Australia.” Her impact is still visible today in Australia’s democratic systems and social services. She’s also featured on the Australian $5 note (1995–2001 issue), reflecting her national importance.

 

{ALLEN}

The first Indigenous person from South Australia to publish a book is widely regarded to be David Unaipon, a Ngarrindjeri man from the Lower Murray region of South Australia. His work, Native Legends (published in 1929), along with later posthumously attributed works such as Legendary Tales of the Australian Aborigines, made him the earliest Indigenous Australian writer to be published in book form

David Unaipon was born in 1872 at the Point McLeay Mission in South Australia, now known as Raukkan. He was a Ngarrindjeri man, and from a young age, people noticed he was incredibly bright — especially in science, music, and language.  But his life wasn’t simple. Even though he had talent that could have taken him far, Aboriginal people at the time faced major discrimination and limited opportunities. Still, he found ways to share his knowledge.
He worked as a preacher and travelled widely across South Australia, speaking in churches and towns. But he didn’t just preach — he told stories. Stories about Aboriginal culture, law, and knowledge systems that had been passed down for generations.

And then something important happened. In the late 1920s, Unaipon began publishing written works. He wrote articles, pamphlets, and stories based on Aboriginal oral traditions. One of his best-known early booklets was “Native Legends” , That made him the first Aboriginal Australian author to publish written works in English — and one of the first to have Indigenous stories presented in book form.
But there’s a twist — and it’s not a happy one.

One of his major manuscripts, a collection of Aboriginal stories, was taken and later published under someone else’s name in 1930, without crediting him. It wasn’t until decades later that his authorship was properly recognised.
 David Unaipon was also an inventor — he patented ideas for mechanical tools, including an improved sheep-shearing device. He even explored ideas like helicopters inspired by the boomerang.

Because of his brilliance, people sometimes called him “Australia’s Leonardo da Vinci.” David Unaipon helped show that Aboriginal knowledge systems are deeply intellectual, scientific, and artistic — even when Australia wasn’t ready to listen.

He passed away in 1967, but today he is honoured on the Australian $50 note, and the David Unaipon Award supports Indigenous writers continuing his legacy. So when we talk about David Unaipon, we’re not just talking about history.

We’re talking about a man who preserved stories, challenged ideas about knowledge, and made space for future Indigenous authors.

{ALLEN}

So, way back in our first live episode, I spoke about notable authors from Gawler, but I am going to widen that scope a little more and speak about some earlier publications that came from Gawler residents who weren’t necessarily born in this town. The first is a Catholic priest named James Farrell. He published religious pamphlets and sermons in Adelaide while he lived in Gawler in the 1840s. There were also publications from the Gawler Institute, and obviously, The Bunyip newspaper went to print in 1863.

The first book, widely regarded as the first published by a Gawler-born resident, is A History of Gawler, 1837 to 1908, in 1910, by Ephraim Henry Coombe. Coombe was a journalist, newspaper editor and member of parliament. He advocated for proportional voting, women’s suffrage and railways to country towns. Coombe was adamantly against conscription during World War I and was painted as a coward and traitor. He was prosecuted under the War Precautions Act in 1917 for using words that were ‘likely to prejudice recruiting.’ Coombe had three sons and a son-in-law on the frontlines who volunteered to go, reinforcing his argument that volunteers over conscription was the right way to reinforce the frontlines of the war. Coombe died not long after the trial in 1917 and is buried in the Williston cemetery….and if you want to know more about his story – segway to another Gawler author - local Councillor and historian Helen Hennessey and Patricia Booth, and their publication The Defiant anti-conscriptionist: the curious life of E.H. Coombe, which was published by Wakefield Press in 2022. This biography details the life of E H Coombe. A hero of the working class and many others in the community, the curious life of E.H. Coombe places Gawler and its region firmly on the map.

Despite Coombes ' efforts, one could argue that George Isaacs, who wrote under the non-de-plume A. Pendragon, was the first person published in Gawler. Isaacs was a colonial South Australian writer, journalist, and cultural figure who spent part of his active career in Gawler. His novel The Queen of the South (1858) was printed in Gawler, and this is also where he first used the pseudonym A. Pendragon. He was associated with the Gawler Institute, which was a major hub for literary and intellectual activity in the town…

 [End Transcript]

 

Episode 11 of Shelf-Employed: South Australia’s History Festival 2026 can be heard via this link:

https://open.spotify.com/episode/5m8HW5cDeC4Ah0CXTTyIs4?si=2isuRBl1TTyWzI_CkU4uUw

Or via @Apple Podcasts @Amazon Music @Substackinc @Simplecast or @iHeartRadio

Saturday, 4 November 2023

Kaurna People

 Kaurna People

First shared on ‘Gawler: Colonial Athens’ blog Monday, 18 January 2021,

 

'I would like to begin by acknowledging the Kaurna people, Traditional Custodians of the land on which we the Town of Gawler stands today and pay my respects to their Elders past and present. I extend that respect to Aboriginal and Torres Strait Islander peoples here today.'[1]



Kaurna People

Before European settlement, the area we now identify as Gawler was the home to the Kaurna people. The North Para, South Para and Gawler Rivers are all sacred sites to the Kaurna mob, as is the junction of the three rivers found at Parridla Taikondi Parank in what is now Lawrence Ave, Gawler South.

The name Parridila Taikondi; Parri is a Kaurna word for river and parridla means rivers. Taikondi is the Kaurna word for coming together.[2]

Kaurna Country Map - Click here.

Town of Gawler - Local Aboriginal Culture - Click here.

 

 

 

Researched and written by Allen Tiller © 2021

[1] Welcome to Country or Acknowledgement of Country, Commonwealth of Australia, https://www.indigenous.gov.au/contact-us/welcome_acknowledgement-country.

[2] Significant Local Areas, Town of Gawler, (2020), https://www.gawler.sa.gov.au/about-gawler/aboriginal-torres-strait-islanders/significant-local-areas.

[3] Map of Indigenous Australia, AIATSIS, (2023)m  https://aiatsis.gov.au/explore/map-indigenous-australia.

Tuesday, 24 October 2023

Old Goolwa Police Station and Court House

Old Goolwa Police Station and Court House

The Goolwa Police Station was erected in 1859. It was designed by Colonial Architect E.A. Hamilton. The police station had its own water supply, via a well. In 1867 the courthouse was erected next door, and in 1874 a store for Aboriginals was built alongside it.[1]

The Goolwa Police Station was closed in 1993 when a new purpose-built police station was opened. At the time the Goolwa Police Station was the oldest operating police station in Australia.[2]

 

Goolwa Radio Alex FM run a local ghost tour every Halloween. That ghost tour takes in the old Goolwa Police Station and courthouse complex which is now the SA Coast Regional Arts Centre. During one of many tours, a person on the tour snapped a photograph of the front of the building which shows what looks to be a person looking out at them. It is claimed that no one was inside the building at the time the photograph was taken.

“The photo below was taken on a previous Ghost Tour outside the Old Police Station. Witnesses at the event insist there was no one in the doorway when the photo was taken! The figure is thought to be that of a Police Constable who drowned at the Murray Mouth in 1880.” – Radio Goolwa Alex FM[3]



Researched and written by Allen Tiller © 2023

[1] Department for Environment and Heritage, ‘Police Station & Courthouse and Outbuildings’, Government of South Australia, (2012), https://cdn.environment.sa.gov.au/environment/docs/goolwa_police.pdf.
[2] 'Force defends station', Times, (25 June 1993), p. 1.
[3] Goolwa Historic Ghost Walk’, Pet Let, (2021), https://petlet.net.au/goolwa-historic-ghost-walk/

Tuesday, 6 July 2021

The Crystal Brook Bunyip

 

The Crystal Brook Bunyip

The Warra Warra Waterhole, southeast of Crystal Brook.


 In 1876, the Mid North town of Crystal Brook was inundated with curious tourists trying to sight the Bunyip at the Warra Warra Waterhole (sometimes spelled Wurra Wurra or Wirra Wirra[1]) on the Broughton River.

The waterhole is located in a bend of the Rocky River, about two and a half kilometres from its junction with the Broughton River, southeast of Crystal Brook.

In August 1876, the South Australian Government offered a reward of £50 to anyone who could capture the creature, dead or alive.[2]

A reporter from the South Australian Advertiser stated:

“The hole probably covers about two acres, and the water is brackish. I have never heard of the water rising and falling with the tide, and I take the Bunyip to be no other than a dog belonging to a worthy farmer, who resides on the bank of the river near the waterhole.”[3]

The waterhole also had a reputation for drownings. In January 1878, a group of five friends left Thompson's Hotel with the intention of swimming in the Warra Warra Waterhole. A young man named Beasley was swimming when he suddenly began to struggle and then sank beneath the water. His friend, E. E. Boys, attempted to save him, but Beasley was pulled under and drowned. Thomas Wilson eventually dived down and, after three attempts, recovered Beasley’s lifeless body from the waterhole.[4]

In 1889, the Bunyip was allegedly sighted by W. A. Allen and J. Parmenter, who rode into Crystal Brook and announced their discovery. The men’s statement was initially treated as a joke, until they began paying for provisions to hunt the creature. The men described the beast as being four feet long and fifteen inches across the back; however, they could not say whether it had a head or a tail.[5]

A trap was subsequently set for the Bunyip.

During this period, there were multiple sightings of the creature. However, as a reporter for the Evening Journal pointed out, of the six different people who claimed to have seen the Bunyip, not one could provide a satisfactory description of it.[6]

The mythology surrounding the Warra Warra Waterhole Bunyip can allegedly be traced to a sly-grog shanty that once stood near the river. It is alleged that, during the 1870s, the proprietor of the grog shop told stories of the Bunyip as a real and very dangerous creature. He claimed that the waterhole had a large tunnel beneath it that extended out to sea, and that the Bunyip used it to drag its prey away.

Early settlers were apparently so convinced of the Bunyip’s existence that they often formed shooting parties and staked out the waterhole in an attempt to kill the beast.[7]



Researched and written by Allen Tiller © 2020




[1] 'CRYSTAL BROOK, MAY 3.', South Australian Chronicle and Weekly Mail, (8 May 1880), p. 29., http://nla.gov.au/nla.news-article94752008.

[2] 'Latest News.', Evening Journal, (5 August 1876), p. 2., http://nla.gov.au/nla.news-article197692722.

[3] 'CRYSTAL BROOK, AUGUST 16.', The South Australian Advertiser, (21 August 1876), p. 7., http://nla.gov.au/nla.news-article73066402.

[4] 'LOCAL TELEGRAMS.', South Australian Chronicle and Weekly Mail, (12 January 1878), p. 8., http://nla.gov.au/nla.news-article90867715.

[5] 'The Bunyip Again.', Evening Journal, (31 January 1889), p. 2., http://nla.gov.au/nla.news-article199857712.

[6] Ibid.

[7] 'TOWNS, PEOPLE, AND THINGS WE OUGHT TO KNOW', Chronicle, (10 November 1932), p. 42., http://nla.gov.au/nla.news-article90634245.

Tuesday, 18 November 2014

The Elliston Massacre


The Elliston Massacre


  The coastal township of Elliston, located some 650 kms from Adelaide, on South Australia's Eyre Peninsula, is a small beach-front town known for whale, sea lion and dolphin spotting on the tranquil waters of Waterloo Bay.
  Elliston also featured one of the largest murals in the southern hemisphere, covering 500 square meters. The mural was painted by local artists and community members.

  The area was first described by Matthew Flinders in his ship log in 1802. The area was further explored in 1840 by Edward Eyre on a journey to Western Australia. The township didn't acquire its name until 1878 when Governor Jervois noted it on a regional map.


  Many Aboriginal mobs called this area home and camped on the outskirts of the small town as they moved between ancient tribal sites. Little did they know they would play such a large part in this communities dark disturbing future... 

  In 1836, colonial settlers made their way onto the Eyre Peninsula to farm the vast fertile plains. Some of the European settlers decided the land in the area we now call Elliston was sufficient for settlement, farming and fishing. So they made plans to start their small community.

  A mob of about two hundred Aboriginal people lived on the outskirts of Elliston. Two young Aboriginal hunters went about the business of bringing food back to the tribe. On their journey, they came across a farm where sheep were being kept. The farmer who owned the property arrived home and took note of the two Aboriginal hunters. The next day, after the usual counting of heads of sheep, the farmer noted four sheep had gone missing. He linked the missing sheep to the two Aboriginal hunters he had seen the day before and reported the missing sheep and the two hunters to the local police.


  Local police troopers descended upon the camp of the closest Aboriginal mob and began asking who stole the sheep from the farmer the day before. The Elders replied that no one had taken any sheep. The policeman was suspicious and asked; “Who went out hunting yesterday?”

  The mob named the two men, knowing they had done no wrong, and told the police trooper they came back with a wombat and a kangaroo. The officer suspected the Aboriginal elders were protecting their hunters by lying about the sheep. He arrested the two hunters, who spoke no English and locked them in the gaol.

  Weeks later a judge was sent from Adelaide for the trial of the two hunters, which was held in a large barn in Elliston. The Aboriginal hunter's mob stood outside in the dark, watching through holes in the walls and through tiny windows, listening as their hunters were accused.
  The hunters, who spoke no English, professed their innocence in their native tongue. The hunters told the judge they hunted wombat and kangaroo, but the judge couldn’t understand them and said, “Hang them! Give them an example. Show them what will happen if they steal again!”

  The townsfolk took the two Aboriginal hunters and hung them that night in the centre of town. The two bodies were left swaying all the next day as a warning to the Aboriginal people. The Mob wept and mourned their lost family members and the next night cut them down and took them away to bury them in their own custom. While some of the tribe cut the young men down, others sneaked through the town to the building where the Judge was sleeping, they coaxed him from his slumber with a "whoobu-whoobie" ( An Aboriginal device that can sound like a horse neighing, or a dog growling) and knocked him unconscious.
They then hung the white judge from the very spot he had hung the Aboriginal hunters.

   The next morning, when the townsfolk found the judge hanging, they banded together and formed a posse. The local police trooper rounded up horsemen from farms and told the local farmers of the Judge's murder.
   The posse rode to the Aboriginal camp and herded the tribe, men, women, and children, together, any that tried to escape were shot, whipped or beaten with sticks. The posse herded the tribe to the local cliffs and forced them off the side to their deaths.


   Only four Aboriginals from the tribe survived the brutal justice of the townsfolk. Three teenagers, one girl, two boys and a baby. The baby survived by its mother taking the full impact of the fall. The teenagers that survived lay quiet and still, waiting for some time as the white men at the top of the cliff looked for survivors to kill. Eventually, the posse moved on and the children made their escape down the beach towards Streaky Bay.


  The news of the massacre spread swiftly among the Indigenous mobs and they began to flee the area towards Talewan, and the Gawler Ranges, not wanting to suffer a similar fate at the hands of the merciless white folk of Elliston.


   History repeats, and within ten years, the townsfolk of Elliston, repeated their horrible massacre of more local Aboriginal tribes near the local "sweep holes", for very similar reasons to the first massacre. After the second massacre, it is believed that no Aboriginal people have ever lived in Elliston.

It was well documented that when a farmer killed his sheep in the town, the Aboriginal mobs would collect the guts and whatever was left and use it for their own purposes if there was no food from their own local resources.
The only evidence the Police had against the two hunters were tracks in the scrub.
It wasn't until many years later that the Aboriginal men were proven to be innocent, two white men admitted to stealing the sheep to start their own farm in a nearby town. The two Aboriginal men were hung for no reason, and a whole innocent tribe was killed for the death of one man, who had not given a fair trial to a fellow human being.

Local legends persist, and amongst Mobs in the area, the place is considered cursed. It is said that amongst the cliffs where the Aboriginal Mob fell to their deaths, at times, their voices, screams and cries can be heard. Reports of phantoms have also been made near the cliffs and near the sweep holes.






References:


Iris Burgoyne: The Mirning - We are the whales - published by Magabala books 

Black armband Blogspot 

Wikipedia 

Elliston Community Website 

Across the bar to Waterloo bay: Elliston 1878 - 1978. - Compiled by the Elliston book committee 

A special Thank you to Andrew Brown who reminded me of this story!



Original story was written Dec 6. 2011
Edited 31/1/2012: © 2013 -Allen Tiller

Tuesday, 29 January 2013

Dead Man's Pass - The Ghosts Of Gawler: Part Two


Dead Man's Pass

The Ghosts of Gawler: Part Two


The Para-Pass, as it was known in 1837, has long been a notoriously haunted location in Gawler, South Australia (about 40 mins north of Adelaide).

I grew up nearby in Gawler South and spent a lot of my time as a child playing in the reserve around Dead Man's Pass, collecting tadpoles, sailing boats through the streams, and discovering caves and other hidden secrets throughout the area. I was also intrigued by the endless ghost stories I heard over the years from other friends who used to play there as a kid.

The area was first used as a crossing point for Bullock dray teams, carting goods from northern outposts like Kapunda, it was a good place to camp also, refill water supplies and have a break under the shady trees. Colonel William Light passed through the area, as did many other famous explorers.
 The crossing got its name after an exploration party returning from the Barossa ranges came across an exhausted traveller, whom they offered respite too. Once stopped at the crossing they checked on their new companion who had fallen asleep in the back of their dray, only to find him dead.
 Having no tools with which to dig a grave, they placed his body upright in a hollow tree and covered it as best they could with sticks and branches.

Not long after, another travelling party happened across the gruesome site, and, after taking samples of the gentleman’s clothing, encased him with clay in the tree.

A Sign at Dead Mans Pass - Photo by Allen Tiller
The name “Dead Man’s Pass” was adopted in 1842 as the permanent name of the South Para River ford where the hollow tree coffin was located.

 Before European settlement, Dead Man's Pass and the Gawler region were the home to the Kaurna Peoples, Australian Aboriginals who used the area for hunting food, shelter and water. There are numerous caves hidden throughout the location, some containing Aboriginal paintings.

The area has seen much death, in 1927 there was a swinging walk bridge installed across the river, a Mr J Bald, a local man, leaned over the side of the rope bridge, and nearly severed his head when he slipped.

In 1901, Patrick Condon, a Gawler Corporation employee had a fatal accident where his night cart flipped when it fell down an embankment, and landed on him, killing him.

Also in 1901, a young boy, who was also crippled, was found dead in a billabong. Anton Johann Linke's clothing was found on the banks by another young lad, who went to search for him, only to find Anton floating in the water, dead.
Do any of these people now haunt the location? That we cannot say, however, a number of other ghost stories have surfaced over the years.

There are many stories of paranormal encounters at Dead Mans Pass. If one cares to visit the “Ghost Village” website, one can read the story of a young man and his mate who were riding their bikes down First Street. They were going too fast, and one kept hearing a voice in his ear say “go right!” indicating to turn right into Gawler Terrace.
 The boy didn’t have much time to make a choice, if he swept left around the Dead Man's Pass bend he would go into oncoming traffic, if he managed to turn right, he wouldn’t make the turn.
 Going against his instincts, he turned right, and ploughed straight into the curb, flying through the air, and hitting a massive gum tree.
 He lay there stunned.  He looked up and saw two figures standing over him. A man and a woman. The man said, "You're lucky to be alive, lad," and the Lady said, "Take heed, boy, you only get one chance like this!"…
The boy's mate came over to see if he was ok. Laying on the ground, without a scratch on him, he asked his mate where the old people had gone. His mate replied that he hadn’t seen anyone, but he had heard his friend talking to someone. He then said he had watched him fly through the air, over 33 feet of gravel, and then land, almost softly on the big gum tree. ( read the entire story here: http://www.ghostvillage.com/encounters/2006/10022006.shtml ).



Another more recent story involves seeing a woman, in period clothing standing near the back of the Ambulance station. This is a personal experience story that may appear later in another publication on this blog if the witness is prepared to offer it.
Allen with other S.A. teams in Dead Man Pass
Recently, I was down in the Pass myself, showing some other paranormal teams around the place who had never been there before. As we were walking through, one team noticed something odd, and began filming, what appears on the video is a younger person hiding in the bushes watching us, we don’t believe anyone else was there at the time, at least not in the exact location we were, which was very far in the reserve, and no-one left while we were there over the next few hours. Was it a ghost? Well of that we are uncertain!

 Dead Man's Pass remains a mysterious place, but not one to wander in to at night alone, due to dangers with the living more so than the dead!

© 2013

Allen Tiller

www.eidolonparanormal.com.au