Aboriginal Communities Balgo (Wirrimanu) In the mid 1930s the Pallo-ne Order of the Catholic Church (otherwise known as the Society of Catholic Apostolate) established a Catholic mission at Rockhole just outside Halls Creek. Its purpose was to serve as a place to care for the large numbers of Aboriginal people suffering from leprosy at the -me. This mission was rough and short lived. In 1939 the mission was relocated more than 250 kilometres to the south of the region with the intent that it serve as a safe refuge and buffer against the exploita-ve impact of the neighbouring ca>le sta-ons and their employees on the local Aboriginal popula-on. It grew from uncertain beginnings with few resources to become an influen-al ins-tu-on in the region and remains so today. Aboriginal people moved into the mission only very gradually over -me. In part they were ‘pulled’ from the south by the allure of certain Western goods and, in part they were ‘pushed’ from the north and from the east by the harsh treatment that was generally meted out to them by non-Aboriginal people in the pastoral and mining industries. Many Aboriginal people remained partly or wholly nomadic for a very considerable -me, choosing to make contact with the Mission only when it suited them. The movement of people into and out of the mission con-nued into the 1960s and 1970s. Essen-ally the people lived a quasi tradi-onal existence comfortable in their sense of space and fulfilling their responsibili-es within their Law. Originally the mission was located near Paruku in a bush camp adjacent to the Canning Stock Route, but within a few years it was relocated to a site now known as ‘Old Balgo’ which was inadvertently located on Billiluna pastoral lease. As a result the mission once again re-located in 1964 to its present site on a newly created Aboriginal reserve specifically set aside for this purpose. The current loca-on is associated with the important kingfisher (wirimanu) dreaming. The mission always struggled to achieve some semblance of self-sufficiency. Water was always a problem in the early years because there were never enough bores. Food supplies were o?en so scarce that the missionaries were reliant upon bush tucker provided by the Aboriginal people. At various -mes there were a>empts to grow vegetables, bake bread, and to run goats and donkeys. None of these ac-vi-es could be termed a great success. In 1942 the Mission records indicate that there were 1,600 sheep, but they also note heavy stock loses due to spearing. However the mission did run horses with considerable success. For it was discovered that this region is excellent horse country and Balgo horses were highly sought a?er by sta-on owners throughout the Kimberley at one -me. Slowly the physical infrastructure at the mission grew to include a Church, dormitories, a clinic, school, the Parish house, staff accommoda-on, an airstrip, workshop and many other buildings. Aboriginal people provided much of the labour required. Es-mates of the number of people resident at the mission have always fluctuated, as they s-ll do (and for much the same reasons). Mission and official records show Aboriginal people constantly moving in and out of the mission. It would appear that much of the ‘coming and going’ occurred on Sunday because this was the day on which ra-ons were distributed. The Church influence remains strong to this day, and not only at Balgo. Most people at Balgo iden-fy themselves as Roman Catholic. The Catholic Educa-on Office runs four schools in the region at Balgo, Mulan, Billiluna and Ringer Soak. People resident at Balgo have affilia-ons with numerous language groups. The most numerous are the desert Kukutja people.
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