THE PROPOSITION : IMAGINING RACE , FAMILY AND VIOLENCE ON THE NINETEENTH-CENTURY AUSTRALIAN FRONTIER

Catriona Elder he University of Sydney Sydney, NSW, AU Abstract his article analyses John Hillcoat’s 2005 ilm he Proposition in relation to a spate of Australian ilms about violence and the (post)colonial encounter released in the early twenty-irst century. Extending on Felicity Collins and herese Davis argument that these ilms can be read in terms of the ways they capture or refract aspects of contemporary race relations in Australia in a post-Mabo, this article analyses how he Proposition reconstructs the trauma of the Australian frontier; how from the perspective of the twenty-irst century it worries over the meaning of violence on the Australian frontier. It also explores what has become speakable (and remains unspeakable) in the public sphere about the history of the frontier encounter, especially in terms of family and race. he article argues that he Proposition and other early twenty-irst century race relations ilms can be understood as post-reconciliation ilms, emerging in a period when Indigenous and non-Indigenous Australians were rethinking ideas of belonging through a prism of post-enmity and forgiveness. Drawing on the theme of violence and intimate relations in the ilm, this article argues that the challenges to the everyday formulation of Australian history profered in he Proposition reveal painful and powerful diferences amongst Australian citizens’ understanding of who belongs and how they came to belong to the nation. I suggest that by focusing on violence in terms of intimacy, relationships, family and kin, it is possible to see this ilm presented an opportunity to begin to reigure ideas of belonging.


Introduction
John Hillcoat's 2005 ilm he Proposition was one of a spate of Australian ilms about violence and the (post)colonial encounter released in the early twentyirst century: others included Rolf de Heer's he Tracker (2002), Louis Nowra's Black and White (2002), Phillip Noyce's internationally popular Rabbit Proof Fence (2002), Rachel Perkins' One Night the Moon (2001), and Ivan Sen's Beneath Clouds (2002) .As Felicity Collins and herese Davis note, these types of ilms can be read in terms of the ways they capture or refract aspects of contemporary race relations in Australia in a post-Mabo environment (7-8).Extending on Collins and Davis's argument, this article analyses how he Proposition reconstructs the trauma of the frontier; how from the perspective of the twenty-irst century it worries over the meaning of violence on the Australian frontier.It also explores what has become speakable (and remains unspeakable) in the public sphere about the history of the frontier encounter, especially in terms of family and race.
Collins and Davis's notion of post-Mabo can be intensiied and he Proposition and other early twentyirst century race relations ilms can be understood as post-reconciliation ilms.hey emerged in a period when Indigenous and non-Indigenous Australians were rethinking ideas of belonging through a prism of postenmity and forgiveness. 1As was powerfully argued in Cinema Ater Mabo, a suite of ilms inserted themselves into the ruptures and spaces that were opened up by the social, historical and legal debates and changes of the 1990s and beyond (Collins & Davis). he High Court decision that recognised legal land title for Indigenous Australian land became foregrounded in racial stories.What becomes more visible in this ilm is violence and intimate relations.In this article, I argue that the challenges to the everyday formulation of Australian history profered in these ilms, but particularly in he Proposition, reveal painful and powerful diferences amongst the citizens' understanding of who belongs and how they came to belong to the nation.As many feminist and postcolonial theorists have noted, these types of relationships can be seen in the intimacy of family formation and destruction (Stoler 1995, McClintock 1995).I suggest that by focusing on violence in terms of intimacy, relationships, family and kin, it is possible to see how a ilm such as he Proposition presented an opportunity to begin to reigure ideas of belonging.his ilm sometimes operates as a site where the complexity of the relations between diferent groups in a postcolonial nation could be worked through, and the ilm oten highlights possibilities that enable viewers to experience a ilmic world that moves away from oppositional categories without losing sight of the ongoing inequalities that arose from colonial history (Diprose 31).

Reading he Proposition
Felicity Collins and herese Davis suggest cinema can be understood as an "intimate public sphere of experience […] reprising or going back over established themes of national history" .Cinema is in this sense "a public sphere which can reeducate its audience by reconstructing and reinterpreting a signiicant traumatic event in the history of race relations" (Collins & Davis 11).Director John Hillcoat said that in making an historical ilm he wanted to "celebrate failure in our Australian history, tainted and morally compromised by violence" (cited in Krausz 20).He contrasts early Australian ilm that "dealt with" this morally diicult material with later "costume dramas" that he argues did not "visit" this material.his notion of revisiting the past and representing the complex and negative aspects of colonisation needs to be read alongside the argument that this return "speak [s] to the dilemmas of the present" (Collins & Davis 11), or, as Roy Schafer puts it, "histories are present tellings" (Schafer 30).Histories and historical ilm tell diferent stories about the past, depending on the questions they set out to answer and these questions change over time (Schafer 35).Hillcoat's comments suggest that a mid-period of Australian historical ilms failed to confront questions of violence, perhaps relecting a "present" whose "questions" were not concerned with issues of race.As a ilm made ater the ten-year reconciliation period, ater Mabo and Wik, and ater the culture wars about Australian history, he Proposition centralises the issue of violence.Nonetheless, it is interesting to note that it ends with a question: "What are you going to do now?" he Proposition is the imaginative outcome of work between John Hillcoat and screenwriter/musician Nick Cave.Publicity material accompanying he Proposition situates it in the ield of revisionist Westerns 2 : "hough he Proposition evokes, in iconography and scope, the great American western, Cave and Hillcoat's vision of nineteenth century Australia is wilder than anything ever imagined out west" (cited in Cenere 40).John Hillcoat said of his ilm: I have always wanted to make an Australian Western.I became convinced that both through the mythic force of the rugged Australian landscape and the country's brutal history, the legendary power of the Western genre could be reinvented in a speciically Australian context.(cited in Cenere,40) He goes on to state: here are the epic themes of conlict between the law and the outlaw, the oppressor and the oppressed, man and nature.he cruel reality of the Australian frontier is the story of violent conlict; white on white, white on black, black on white and black on black.Our mission was to depict this Australia as never seen before (cited in Cenere 40).
Critics have described the ilm as "epic", "mythic", "reinvented" and "legendary".hese are all notions that work against the idea of the documentary and suggest the generic.he result is that the ilm is not linked to traditional history.Instead, the address suggests titanic struggles between set groups-man and nature, "black" and "white"-rather than the very speciic circumstances of a late nineteenth-century Queensland hinterland.
A signiicant scholarship exists on John Hillcoat's ilm (Collins, Dalziel, Brammer, Stadler).Much of it focuses on he Proposition as a form of Western. he Western is a sometimes popular and sometimes maligned cinematic form that has had revivals in the late 1960s and early 1990s.It is, in many ways, understood as the quintessential narrative of American nation-building.Barry Langford (2) notes there is in the genre of the Western a high degree of "relexive selfconsciousness".He says of the genre that its "condensed, stylised and relatively settled generic universe enabled it consistently to articulate responses to currents in American social and economic history" (27). he conventions of the genre are so well-established that any reworking of them is obvious (and the political point clear).Revisionist Westerns, still set in the time and place of the classic Western, use the easily recognisable iconic themes and types of the genre-the good sherif, the evil gunslinger, the whore with the heart of gold, the open and waiting land, the place of violence in the process of community "regeneration" (Slotkin)-and play with them to respond to contemporary political/ cultural national anxieties.
here has been increasing recognition of its transnational forms and reach of this American ilm form (Routt, Limbrick, Starrs).Brian McFarlane's review in Meanjin of both he Proposition and Brokeback Mountain enables a discussion of the American ilm and its Australian variant as two modes of the Western.
McFarlane argues that much of the mise en scène of the two ilms-in particular the lingering widescreen shots of igures in the landscape-mark them as sophisticated examples of the genre.Bruno Starrs reads he Tracker and he Proposition as anti-Westerns, a category that emerged in the 1970s to describe westerns what were seen as self-aware and ofering a critique of the colonial relations that underpinned the frontier expansion of the United States.
As with many of the articles on he Proposition Starr's argument is as much a contribution to genre studies as it is a study of the ilm.William Routt and Peter Limbrick's work on Australian ilms is also part of this oeuvre.Routt considers the early bushranger ilms made in Australia (circa 1910) in relation to the Western, and argues that it is the "cultural coincidences" between Australia and the United States, rather than a copycat logic that lead to the same mythical stories emerging (np).elaborates on this argument and introduces a settler colonial approach to explain the synergies between Australian, American and New Zealand ilms.Many years ago John Cawelti argued that this so-called nationalist form owed a debt to the broader genre of imperial iction.Limbrick's work starts with this idea.Focusing on three "kangaroo westerns" made ater 1945, he foregrounds the complex relationships between Australia and (the metropole) Britain and (the similarly placed settler space of) the United States.Limbrick places anxiety at the centre of this theorisation of Australian national identity and argues that the anxious logic of settler colonialismwhite masculine domination-that shaped the history of both countries has signiicant explanatory power in clarifying the place of the Western genre in both country's ilm traditions.Hillcoat, the director, also uses the Western tag to describe the ilm he sees as a revisionist Western.Additionally, he names in the oeuve of "anti-westerns" the Australian ilms he Chant of Jimmy Blacksmith (Schepisi, 1978) and Wake in Fright (Kotchef, 1971) as inluences on he Proposition.hough the writer of the screenplay, Nick Cave, says he was not thinking of the ilm in terms of a Western when he was writing it, this has obviously proved a productive way in which to read and think about the ilm.
his article acknowledges the usefulness of genre based analysis of the ilm.However, as signiicant analysis of he Proposition has already been undertaken from this perspective (see Cenere, Krausz) this article takes a diferent path.It recognises the ilm as a form of Australian Western, and then uses the ideas set out by Limbrick about this genre and settler colonial logics to explore issues of history, nation and belonging.Many of the key concepts that animate textual and mise en scène analyses of Westerns-for example, violence and the frontier, the family and the nation, the regeneration of white men-are concerns of this article.In particular the fact that this is a genre with a long history of worrying over national trauma is important .
he focus of this article is on the relationship between history and concepts of gender, civilization, race and family.To this end this article is indebted to two pieces of scholarship.Tanya Dalziell has explored the place of gender in the ilm, undertaking a nuanced analysis of the ilm's aesthetics in relation to the Stanleys-especially Mrs Stanley and her attempts at "civilisation" in the wilds of Banyon.Using the debates about historical iction and truth that emerged around Kate Grenville's book he Secret River (2005), Felicity Collins explores the types of truth that can be produced by ilm.As she argues: What is at stake, in Australia as elsewhere, is the necessity of remembering and "mourning" or "working through" a contested past-in ways that acknowledge, what Judith Butler calls the "unmourned losses" or "ungrievable lives" of the defeated, of those written out of nationbuilding histories (Collins 61).
To this end this article explores the site of the family and community in he Proposition.It explores the literal and metaphorical intimacy of the occupants of Banyon to each other, as well as their physical and moral proximity to hate and violence.In bringing this oten violent inter-cultural proximity to the fore, the ilm exposes aspects of Australian colonial history that have oten been ignored.

Locating he Proposition in Australia
his section explores the ways in which the ilm is located or anchored in Australian culture and history.It does so irst by considering the landscape of the ilm and second by exploring the historical references of the ilm. he ilm is set in the 1880s on the colonial Queensland frontier.Hillcoat noted in making he Proposition that he wanted to set it in the remote outback with "the landscape [as] one of the characters" (cited in Krausz,18). he ilm was shot just outside the town of Winton (Queensland), a spot that is sometimes used in advertisements seeking to convey an archetypal vision of the Australian outback.It is also a site that is linked to Australian national history-for example as birthplace of both Qantas and "Waltzing Matilda" (Stadler 71).Peter Krausz writes that Hillcoat travelled all across Australia to help him develop the ilm but "especially to investigate "the power of the land and the history ingrained in it"' (18).Most reviews of the ilm praised the cinematography-"visually gorgeous" (Weinberg, np); "a landscape which is almost surreally captured by cinematographer Benoit Delhomme" (ABC, np.) -and linked the efectiveness of the ilm to its representation of the land: "overexposed wide-angle images of the bleak, featureless down […] communicate the searing heat of the parched land and the relentless sun" (Stadler 70).At the end of his relentless search, Hillcoat chose a place that operates as anyplace in the Australian outback, but paradoxically also one that strongly signiies Australia.his moors the ilm in Australia; as Limbrick puts it, "in a place like terra nullius" (73) he ilm can also be understood in relation to speciic late twentieth-and early twenty-irst-century Australian discussions around belonging, violence, land and history (Collins).Debates that were oten referred to as the History Wars (McIntyre & Clark).One place where this is particularly marked is in the ilm's credits.he Proposition begins with the now quite common warning for Indigenous viewers that the ilm contains images of deceased Indigenous peoples and that they should be aware of this in case the images cause distress. 3he opening and closing ilm credits are then designed around a series of historical photographs of colonial Australia.he opening credits of the ilm comprise a montage of historical photographs.he images begin with general photographs of Indigenous and non-Indigenous people in everyday and nonviolent scenes: posed photographs of the Native Police; inter-racial couples photographed in studios, groups of Indigenous men and non-Indigenous men posing for photographs, a mixed-race cricket team; a school house and students; a church choir.One photograph is identiied by Stadler as featuring a local explorer of the Winton area with two Aboriginal guides (71).Felicity Collins notes these photographs are "culturally readable, iconographic scenes that are allegorically reigured" (67). he images are not deployed to create a sense that the ictional narrative that follows is part of an "alleged factual past" (Keller 51) but "to correspond to scenes of violence in the ilm" (Collins 67).
he soundtrack accompanying the set of historical images that begin the ilm features a child singing a traditional hymn: here is a happy place far, far way.Where saints in glory stand bright, bright as day.O how they sweetly sing, worthy is our saviour king.Loud let his praises ring.Praise, praise for aye.
he irst photographs and the song produce in the viewer a sense that the Australian colonial past was one of co-operation, peace and innocence.he photographs show both Indigenous and non-Indigenous people, in orderly situations, with everyone carefully and neatly dressed in Western clothing.he use of photographs alludes to a well-accepted link between the archive and historical veracity.hey suggest the coming nation and they also locate the events as within the modern (mechanical) period.
he montage of photographs and the clear and innocent voice of the child singing continue ater the title of the ilm-he Proposition-appears on screen.However, at this point the historical images are substituted with sepia toned contemporary photographs that begin to tell the back story/narrative of the ilm: the death by murder of the Hopkins family and the hunt for their killers, a gang of Irish outlaws.Already the ilm calls into question the idea of the document and history.As with the earlier photographs these images, though they feature death, are in general peaceful-the dead lie neatly placed together on a bed, a coin is surrounded by lowers, three grave sites are marked out with white stones.So, the sense of Australia or the frontier space that was irst produced, a place where Indigenous and non-Indigenous peoples come together, in cooperation, is replaced with a more complex and contradictory vision of death and possibly violence.he opening credit sequence with its subtle and calculated shit from "history" to "iction" suggests the ilm will engage with the present-questions raised by the History Wars and Reconciliation.As will be discussed in detail later, the latter images that presage the ilm represent non-Indigenous violence enacted on other non-Indigenous peoples.In a subtle shit the plot pivots around Anglo-Irish violence-the Irish gang and the English constabulary-rather than Indigenous/ non-Indigenous violence (Dalziell 127).
In the closing credits historic photographs are used again.In this sequence the photographs are less prominent (they are smaller and appear alongside the rolling credits) and do not begin until quite late in the credits.It is worth noting that the chance that these images will be seen by most viewers of the ilm is low.As MacFarlane (68) wrote, he only viewed this part of the credits on his second viewing of the ilm and only a few patrons remained in the cinema.Five photographs are used in the inal credits and this time the photographs are of Indigenous people in situations much more redolent of violence or a post-violence moment.
he irst photograph is of the Native Police.hen there is an image of Indigenous peoples arranged in lines-as on a church mission; another is of a huddled group of Indigenous women; this is followed by a photograph of Indigenous men in neck chains and a inally a staged studio photograph of a non-Indigenous man attacking an Indigenous man. he set of photographs used in the opening credits seemed to indicate an alternative vision to the story of violent relations between diferent groups on the frontier.For example, one photograph features three men standing side by side in a photography studio.Each has a long beard and is neatly dressed in quite similar jackets and neckwear (scarf, cravat, tie). he comparable clothing and demeanour creates a visual uniformity (equality) between the men, though two are Indigenous and one is non-Indigenous.he photographs in the closing credits comprise the more common images of violence and colonial coercion that have become familiar narratives of the frontier in the last thirty years in Australia.
In the interlude between the two photo montages (that is, in the bulk of the ilm), the narrative is of violence, but not violence solely directed at Indigenous people, but a general, chaotic, indiscriminate violence; "a verminous, barbarous melee in which the notion of a Western 'code' or value system is a bleak joke" (Langford,33).hough Indigeneity and violence (not always coupled together) is the central motif of the two sets of credits, it is not the focus of the ilm.Rather the focus is on the tussle between good and bad (or shades of grey) in relation to English and Irish colonizers.Indigenous peoples play bit parts in this tale.he efect is to centralise the violent and murky process of British or non-Indigenous possession but not Indigenous dispossession .
he diferences between Irishness and Englishness and their place on the frontier, rather than Indigenous peoples, are central to the narrative.he plot is organised in terms of an ethnically heterogeneous scene. he brutal free for all of violence that is represented in he Proposition makes visible the intimacy of the frontier as well as the shiting allegiances between Indigenous peoples, the Scottish, the English, the Irish, the Welsh.However, in representing the complexity of this violent community there is not much space for the recognition of the logic of the colonizer/ and dispossessor in relation to colonized and dispossessed.And as Tanya Dalziell argues when these relations are addressed in the ilm they take place in the "civilized" space of the Stanley's garden (Dalziell 126).

he Frontier, Civilization and Violence
Violence is the central motif of the Western: "the Western is in large part about violence and the rituals, protocols and moral negotiation that surrounds violence" .As Richard Slotkin has argued, in the classic Western violence is required in order to eradicate evil and for the "regeneration" of the hero/community (Slotkin).As a revisionist or anti-Western, he Proposition muddies what Hillcoat calls the epic battle between "the law and the outlaw, the oppressor and the oppressed, man and nature" (cited in Cenere 40). he momentum for the ilm's narrative is provided by the murder of a non-Indigenous familyhusband, wife, child. he chief suspects are the Burns gang-in particular Arthur Burns, the eldest of three Irish brothers, a homicidal sociopath.he authorising of a morally questionable method for punishing Arthur Burns -the eponymous proposition-sets of a new cycle of violence in an already violent space, a violence that Collins likens to a Benjaminian sense of historical catastrophe (Collins 62).
he law is represented by Captain Stanley-the police oicer in charge of the region and the man now hunting the killers.Stanley as a married man (the only one in the ilm) crosses constantly between the "feminine" home space occupied by his wife Martha and the "masculine" jail where he works.he Stanley's are the site of "civilization" in the text.heir house is a "little England" including roses, porcelain and silverware.It is future oriented; a place of potential, of hope (plants are growing, consumer goods are purchased, children feature in dreams).It has potential to be the (national) future (yet, as will be discussed later, it is in this space that the hyper-violent climax of the ilm takes place.)Captain Stanley its the normative type expected of a hero in a Western: "both dominant and deferential, gentle and violent, […] bridg[ing] […] not simply the division between savagery and civilization, but the anxiously guarded (ambiguously experienced) frontier between the two worlds usually coded as masculine and feminine" (Michell 27).Stanley has just arrived in Banyon the type of "barely constituted township" so oten found in the Western (Langford 33).He has an explicit agenda to bring "civilization" to the lawless space.For example, when he brings the irst member of the Burns gang into town to be placed in jail, he says to the gathered townspeople, "I will civilize this land".Later to his wife Martha he says: "I had an idea about justice for the town for the country for you".
Yet the viewers' irst substantial encounter with the Captain is when he is telling Charlie Burns that he, Captain Stanley, has "kept company with bad men all my life".It is at this point that Stanley makes the amoral proposition, what Carol Hart calls "his lawless contract" with Charlie Burns who is his prisoner (Hart).Stanley's claim to Charlie Burns that he has spent twenty-two years in Her Majesty's land forces and that this has constantly placed him in proximity to "bad men", suggests that this proximity to diference is required in the policing of the colonial space and the production of "civilization".Drawing on Sara Ahmed's ideas of strange bodies and intimacy, this closeness between police and "bad men"-convicts, criminals, Indigenous people-is what brings a white Australian nation into being."Strange bodies" marked out the emerging Australian nation not by their distance from it but their proximity to it.hey "allow[ed] the demarcation of spaces of belonging: by coming too close to home, they establish[ed] the very necessity of policing the borders of knowable and inhabitable terrains" (Ahmed 3).Indeed in one scene the Burns brothers put on police uniforms (that they have taken from the corpses of men they have murdered) to try and free their gaoled sibling.In order to pass without notice as the policemen as they enter the town, the gang drag an Indigenous man as a prisoner behind their horses.his barbaric act further enables them to be misrecognised as police.
he proposition suggested by Stanley is that if Charlie agrees to kill his monstrous eldest sibling, Arthur, who is still at large, he can save himself and his "simple" younger brother Mikey, who is also under arrest, from hanging. he ilm invites the viewer to sympathise with Captain Stanley in making the deal.However, we are also perceptually aligned with other views (Smith)-for example Martha Stanley, whose friend was one of the people murdered by the gang, and squatter Eden Fletcher who sees no justice in the deal.he scene of Mikey Burns being brutally logged (a corporal punishment that leads to his death) in an act of vigilantism, watched by the passive and mute townsfolk, including Martha Stanley, reinforces the possibility of the "justice" of Stanley's solution.However, narratively it also means that the careful yet amoral negotiations Captain Stanley made to get one brother to assassinate another in the interests of the community is a waste of time.With Mikey's death the proposition is meaningless and the town is now hurtling towards the next brutality.he ilm takes an ironic stand in relation to the notion of civilization and the West.hrough the repeated and intensifying scenes of violence, it starkly shows up the emptiness of the claim that white-ness, European-ness or the West can be equated with morality or progress.his is represented in a series of scenes, of which the townspeople of Banyon watching as the youngest Burns brother is ferociously logged is key.his long scene is inter-cut with images of Charlie Burns, who has recently been speared by an Indigenous man, watching his brother Arthur and trying to decide whether to kill him.A few minutes later, one of the members of the Burns gang jumps up when he hears gunshots.Arthur calms him by saying: "Troopers' riles, 450, shooting blacks, be calm Samuel, the shots are miles away".A long panning shot of a sunset is then replaced by another shot: this new scene is dark and quiet and the closer shot moves across dozens of bloodied Indigenous corpses. he next scene begins with a close up of a bloodied non-Indigenous hand holding a cigarette and then captures a group of Indigenous and non-Indigenous troopers drunkenly singing "Rule Britannia".In a stunning scene a little later, Two Bob, an Aboriginal member of the Burns gang, slits the throat of a police tracker.Two Bob says "here's your knife back you dog" as he walks past the dead body. he outcome of the violence that is generated in the narrative is not the clichéd "regeneration" of the Western but a vicious bloodletting, relecting the layering of death and guilt on the colonial frontier.
Death and violence are the tropes of the frontier.he space where he Proposition was ilmed-Winton Queensland-is marked by inter-racial violence as many outback spaces are.Jane Stadler draws attention to it as the site of a massacre at what is now called Skull Hole.She suggests the earlier described murkily presented massacre scene references this historical atrocity (71-2).However as Ross Gibson notes, though talking about another part of Queensland, the "traces" of the violence are oten hard to locate.hinking of the ictional Banyon: there is no newspaper in the town; no oicial records are kept; bodies are frequently being buried, some in simple graves with limsy markers that will weather and disappear, others in unmarked sites.Traces of the violence disappear.peoples, bringing into view the barbaric racism of various white individuals both towards one another and towards Indigenous peoples.Yet it is also a ilm about the cost of colonisation for "white" people.In the end the political critique provided in he Proposition of the white colonization of Australia and the destruction of Indigenous peoples and cultures collapses back into a story about white men struggling for redemption. he narrative becomes one about how good men (good white men), "stained" by contact with these "racial 'other[s]"' can achieve whiteness again (Meyer 180).In this text it is Irish-ness, an identity that has historically been made "black", that is the site of pain and loss.As noted earlier, the inal ilm credits centralise Indigenous peoples and colonial violence with the use of historical images.hese montages implicitly suggest that even though in the ilm's narrative they have been pushed to the margins, it was Indigenous peoples who continued to sufer the systemic violence of colonialism on the frontier.However, the inal credits are a little viewed part of a contemporary ilm.
his ilm invites viewers to recognise the cost of colonialism-the blood that was spilt in forming a nation or settling the land.Hillcoat's claims of the varieties of violence considered-not just white on black and vice versa, but white on white, black on blacksuggests a recognition of the complexity of the frontier allegiances.In he Proposition, the blood that seeps into the "badlands" of the nation is white blood, non-white blood, Indigenous blood, and non-Indigenous blood.Yet the blood the viewer is perceptually asked to worry about is mostly white blood.In the ilm's inal scenes in the Stanley's house-the site of civilisation, the tamed land-it is the blood of the Irish Arthur Burns that literally seeps into the garden bed to nourish the roses.he blood of the un-named Indigenous men who have died throughout the ilm does not mark this space of possibility.Indigenous blood is seen only in passing.his is not a ilm about dispossession.John Hillcoat said he always wanted to make a Western and in some ways he has made a classic Western-one where Indigenous peoples are the back-drop in front of which non-Indigenous peoples shoot it out to see who owns the land and what the shape of the nation will be.he inal scene with the two Irish brothers, one dead, one alive, facing west; the ilm's inal words a question about a bleak future is a powerful image of the ambivalence of the Australian past, present, future, but it is one that still sidelines Indigenous peoples.Notes 1.What animated many of the ilms of the irst decade of the twenty-irst century were two diferent public debates that had been taking place in Australia in the late twentieth century.One was the debate that emerged from the Mabo and Wik native title decisions, Bringing them Home and the reconciliation decade.he High Court recognition of native title made Indigenous land claims more visible and gave them a legal resonance they had lacked to date. he second was the "history wars" -a debate about the writing of frontier or early colonial history -especially the issue of the veracity of accounts of non-Indigenous peoples' violence and the incidence of massacre.he history debates about violence reframed understandings of the ways the frontier experience and modes of land acquisition had occurred across the nineteenth and twentieth centuries.hese debates unsettled historically stable beliefs about the peaceful transfer of land of many non-Indigenous peoples.A third strand that animated these discussions was the post 2001 federal governments stance on the arrival of unauthorised potential refugees.he policies of both the Howard and the Rudd/Gillard governments have highlighted the limits of imagining "others" as part of the nation.

See for example:
Once Upon A Time in the West(Sergio  Leone, 1969),Walker (Alex Cox, 1987), Unforgiven(Clint  Eastwood, 1993), he Assassination of Jesse James by the Coward Robert Ford (Andrew Dominik, 2007), 3:10 To Yuma (James Mangold, 2007), True Grit (Ethan and Joel Coen, 2010) and on television HBO's production Deadwood (David Milch, 2004-6).3. Tanya Dalziell discusses this in her article on the ilm "Gunpowder and Gardens: Reading Women in he Proposition, Studies in Australasian Cinema vol.3, no. 1 2009, pp.121-31.4. In a scene late in the ilm Arthur Burns uses the word misanthrope.One of the gang asks what it means and is told it is someone who hates all humanity.he gang member asks if this is what they are and Arthur says no "we are a family".