- Home
- Quintessential Queensland
- Distinctiveness
- Perceptions
- Perceptions: how people understand the landscape
- From runs to closer settlement
- Geological survey of Queensland
- Mapping a new colony, 1860-80
- Mapping the Torres Strait: from TI to Magani Malu and Zenadh Kes
- Order in Paradise: a colonial gold field
- Queensland atlas, 1865
- Queensland mapping since 1900
- Queensland: the slogan state
- Rainforests of North Queensland
- Walkabout
- Queenslanders
- Queenslanders: people in the landscape
- Aboriginal heroes: episodes in the colonial landscape
- Australian South Sea Islanders
- Cane fields and solidarity in the multiethnic north
- Chinatowns
- Colonial immigration to Queensland
- Greek Cafés in the landscape of Queensland
- Hispanics and human rights in Queensland’s public spaces
- Italians in north Queensland
- Lebanese in rural Queensland
- Queensland clothing
- Queensland for ‘the best kind of population, primary producers’
- Too remote, too primitive and too expensive: Scandinavian settlers in colonial Queensland
- Distance
- Movement
- Movement: how people move through the landscape
- Air travel in Queensland
- Bicycling through Brisbane, 1896
- Cobb & Co
- Journey to Hayman Island, 1938
- Law and story-strings
- Mobile kids: children’s explorations of Cherbourg
- Movable heritage of North Queensland
- Passages to India: military linkages with Queensland
- The Queen in Queensland, 1954
- Transient Chinese in colonial Queensland
- Travelling times by rail
- Pathways
- Pathways: how things move through the landscape and where they are made
- Aboriginal dreaming paths and trading ways
- Chinese traders in the nineteenth century
- Introducing the cane toad
- Pituri bag
- Press and the media
- Radio in Queensland
- Red Cross Society and World War I in Queensland
- The telephone in Queensland
- Where did the trams go?
- ‘A little bit of love for me and a murder for my old man’: the Queensland Bush Book Club
- Movement
- Division
- Separation
- Separation: divisions in the landscape
- Asylums in the landscape
- Brisbane River
- Changing landscape of radicalism
- Civil government boundaries
- Convict Brisbane
- Dividing Queensland - Pauline Hanson’s One Nation Party
- High water mark: the shifting electoral landscape 2001-12
- Hospitals in the landscape
- Indigenous health
- Palm Island
- Secession movements
- Separate spheres: gender and dress codes
- Separating land, separating culture
- Stone walls do a prison make: law on the landscape
- The 1967 Referendum – the State comes together?
- Utopian communities
- Whiteness in the tropics
- Conflict
- Conflict: how people contest the landscape
- A tale of two elections – One Nation and political protest
- Battle of Brisbane – Australian masculinity under threat
- Dangerous spaces - youth politics in Brisbane, 1960s-70s
- Fortress Queensland 1942-45
- Grassy hills: colonial defence and coastal forts
- Great Shearers’ Strike of 1891
- Iwasaki project
- Johannes Bjelke-Petersen: straddling a barbed wire fence
- Mount Etna: Queensland's longest environmental conflict
- Native Police
- Skyrail Cairns (Research notes)
- Staunch but conservative – the trade union movement in Rockhampton
- The Chinese question
- Thomas Wentworth Wills and Cullin-la-ringo Station
- Separation
- Dreaming
- Imagination
- Imagination: how people have imagined Queensland
- Brisbane River and Moreton Bay: Thomas Welsby
- Changing views of the Glasshouse Mountains
- Imagining Queensland in film and television production
- Jacaranda
- Literary mapping of Brisbane in the 1990s
- Looking at Mount Coot-tha
- Mapping the Macqueen farm
- Mapping the mythic: Hugh Sawrey's ‘outback’
- People’s Republic of Woodford
- Poinsettia city: Brisbane’s flower
- The Pineapple Girl
- The writers of Tamborine Mountain
- Vance and Nettie Palmer
- Memory
- Memory: how people remember the landscape
- Anna Wickham: the memory of a moment
- Berajondo and Mill Point: remembering place and landscape
- Cemeteries in the landscape
- Landscapes of memory: Tjapukai Dance Theatre and Laura Festival
- Monuments and memory: T.J. Byrnes and T.J. Ryan
- Out where the dead towns lie
- Queensland in miniature: the Brisbane Exhibition
- Roadside ++++ memorials
- Shipwrecks as graves
- The Dame in the tropics: Nellie Melba
- Tinnenburra
- Vanished heritage
- War memorials
- Curiosity
- Curiosity: knowledge through the landscape
- A playground for science: Great Barrier Reef
- Duboisia hopwoodii: a colonial curiosity
- Great Artesian Basin: water from deeper down
- In search of Landsborough
- James Cook’s hundred days in Queensland
- Mutual curiosity – Aboriginal people and explorers
- Queensland Acclimatisation Society
- Queensland’s own sea monster: a curious tale of loss and regret
- St Lucia: degrees of landscape
- Townsville’s Mount St John Zoo
- Imagination
- Development
- Exploitation
- Transformation
- Transformation: how the landscape has changed and been modified
- Cultivation
- Empire and agribusiness: the Australian Mercantile Land and Finance Company
- Gold
- Kill, cure, or strangle: Atherton Tablelands
- National parks in Queensland
- Pastoralism 1860s–1915
- Prickly pear
- Repurchasing estates: the transformation of Durundur
- Soil
- Sugar
- Sunshine Coast
- The Brigalow
- Walter Reid Cultural Centre, Rockhampton: back again
- Survival
- Survival: how the landscape impacts on people
- Brisbane floods: 1893 to the summer of sorrow
- City of the Damned: how the media embraced the Brisbane floods
- Depression era
- Did Clem Jones save Brisbane from flood?
- Droughts and floods and rail
- Missions and reserves
- Queensland British Food Corporation
- Rockhampton’s great flood of 1918
- Station homesteads
- Tropical cyclones
- Wreck of the Quetta
- Pleasure
- Pleasure: how people enjoy the landscape
- Bushwalking in Queensland
- Cherbourg that’s my home: celebrating landscape through song
- Creating rural attractions
- Festivals
- Queer pleasure: masculinity, male homosexuality and public space
- Railway refreshment rooms
- Regional cinema
- Schoolies week: a festival of misrule
- The sporting landscape
- Visiting the Great Barrier Reef
By:
Martin Gibbs The relationship between Queenslanders and whales is a fascinating example of the rapid shift in government and public interests and expectations about the environment.
Until the later part of the nineteenth century and the discovery of mineral oils, whale blubber was the main source of oil for lighting and lubricants, with large fleets of ships from Europe and America hunting whales around the globe. While Sperm whales (Physeter catadon) provided the best oil, the semi-flexible plates from the mouths of baleen whales such as humpbacks (Megaptera novaengliae) and right whales (Eubalaena australis) was also prized for use as stays in clothing and even for the springs of coaches. Unlike the other colonies, the early European settlers in Queensland did not establish any shore-whaling stations on the coast in the nineteenth century. However, there was intensive activity in and around the Great Barrier Reef by foreign whaleships from the 1790s through to the 1870s, with over a dozen vessels wrecked on the coral.
Whale Products Pty Ltd at Tangalooma
Following World War II there was a renewed interest in whaling, with Whale Products Pty Ltd establishing a shore station at Tangalooma Point on Moreton Island. Constructed and organised using Norwegian expertise, the station employed modern whale catching and processing techniques and was licensed to catch between 500 and 700 humpbacks per year between 1 May and 31 October. Powered chase boats were used to pursue the whales, guided to their prey by a ‘spotter’ plane. The whales were then shot and killed with explosive harpoon heads and the carcasses filled with compressed air before being towed back to the station for processing. During the whaling season Tangalooma operated 24 hours a day, flensing the whale blubber from the bodies and placing it into pressure cookers where the oil was extracted. Once purified the oil was sold overseas for use in margarine and other food products. The rest of the carcase was ground into a meal for livestock food, while the baleen or ‘bone’ was cleaned for use by the fashion industry.
Life at the whaling station
Each season the Tangalooma whaling station employed over 150 men, working seven days a week for the five months of the season. The workforce was cosmopolitan, with expert Norwegian whalers flown in to captain the boats and manage the guns, as well as Aboriginal, Australian-born and migrant workers. Although well paid the work was hard and the station was isolated, with wives and children only allowed to visit on Sundays for several hours.
From 1952 to 1959 the Tangalooma station was able to secure its quota of humpbacks, although in the several years after this the decline in whale numbers meant they were far less successful. In August 1962 the station closed, having taken 6277 humpbacks during its 12 years of operations. Together with the 1146 humpbacks taken by the Byron Bay station in the same period, and an unknown number killed by Russian whaleships, the estimated post-war population of 10,000 east coast Australian humpbacks may have been reduced to only 100 animals. In 1979 Australia adopted an anti-whaling policy and supported the International Whaling Commission (IWC) moratorium on commercial whaling which came in to place in 1986.
Tourism
Whales and whaling has always been of interest to Queenslanders, and even during the whaling period boatloads of tourists from Brisbane would call at the Tangalooma station to watch the whales being flensed.
Over the ten years the Tangalooma station operated, the Hayles Company vessels Mirimar and Mirana, brought thousands of day trippers from Brisbane to Moreton Island to see the factory and watch the whales being hauled up and flensed. Many remember the smell of the station and the blood-stained waters off the flensing deck, complete with cruising sharks.
After the close of the industry and with rising awareness of the environment there came a gradual emergence of the ‘eco-tourism’ market, although it was not until the late 1980s that organised ‘whale watching’ tours began to emerge in Queensland, with Hervey Bay and Moreton Bay being two of the most popular locales. The focus has been on the annual migration of the Humpback whales, mostly from August to November, whose curiosity and occasional aerial acrobatics are favourites of observers.
Migaloo
Since his first sighting in 1991, the unofficial mascot of the east coast whale watching industry has been a rare albino humpback whale, named Migaloo or ‘white fella’ in the Butchulla/Budjala language of Hervey Bay. Each year Migaloo has migrated from Antarctica along the eastern Australian coast and as far north as Hinchinbrook Island. As with other adult male humpback whales, Migaloo has been seen breaching, throwing almost two-thirds of his body from the water, and has been recorded ‘singing’ underwater, which may be associated with a mating call.
The Eastern Australian humpback population is recovering and is estimated to be over 5000, while each year whale watching cruises attract over 70,000 people and had evolved into a multi-million dollar industry. The economic benefits of the shift from hunting to watching has also helped support the case for the continued moratorium on commercial whaling.
References and Further reading (Note):
Tom Bergin, Sunken sagas: whalers of the Coral Sea; the forgotten pioneers of Queensland 1793-1852, Booreen Point, Bergin Publications, 2001
References and Further reading (Note):
David Jones, The whalers of Tangalooma, Melbourne, Nautical Association of Australia, 1980
References and Further reading (Note):
M.B. Orams and P.H. Forestell, ‘From whale harvesting to whale watching: Tangalooma 30 years on’, Recent advances in marine science and technology '94, Townsville, James Cook University of North Queensland, 1995