WEBVTT - Welcome to Season 2

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<v Speaker 1>This is Curtain, a podcast where we expose the disappearances

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<v Speaker 1>of Aboriginal people across this country, shining a light on

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<v Speaker 1>the darkest parts of our justice system. We ask who

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<v Speaker 1>are the victims?

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<v Speaker 2>I'm Amy mcquaire and I'm Martin Hodgson, Senior Advocate at

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<v Speaker 2>the Foreign Prisoner Support Service. And a warning, this series

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<v Speaker 2>contains the names of deceased people and includes distressing content

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<v Speaker 2>that may upset some listeners. Welcome to season two of

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<v Speaker 2>Curtain the Podcast. After a short break, we're back and

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<v Speaker 2>we have a bit of a shift in focus for

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<v Speaker 2>season two, although we're never going to stray too far

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<v Speaker 2>from where we started and what brought us here. In

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<v Speaker 2>season two, we're going to start talking a lot more

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<v Speaker 2>about missing and murdered Aboriginal women, and you will have

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<v Speaker 2>heard us speak about a number of the cases that

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<v Speaker 2>we've raised over the years in quests that Amy's attended,

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<v Speaker 2>and the just sheer lack of justice for the women

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<v Speaker 2>and children who have gone missing and been murdered and

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<v Speaker 2>for their families. Amy, can you explain why we've decided

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<v Speaker 2>to make.

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<v Speaker 1>This shift, Yeah, Mardin. As many of our listeners have

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<v Speaker 1>obviously heard us through the podcast, When we started this podcast,

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<v Speaker 1>it was specifically about one investigation into a chronic miscourage

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<v Speaker 1>of justice around the wrongful conviction of Aboriginal man Kevin Henry.

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<v Speaker 1>But we always recognize the fact that the victim in

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<v Speaker 1>this story, a strong, proud Aboriginal woman named Linda, had

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<v Speaker 1>been all forgotten in the media coverage at the time

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<v Speaker 1>and then the court portrayals, and that was a leading

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<v Speaker 1>reason why this miscarriage of justice existed in the first place,

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<v Speaker 1>the dehumanization of a strong, proud Aboriginal woman. And as

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<v Speaker 1>we continued this podcast over the past five or six years,

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<v Speaker 1>as we did the episodes, those themes kept coming up,

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<v Speaker 1>and we widened the podcast to look at not just

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<v Speaker 1>this one case of injustice and we still fight for Kevin,

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<v Speaker 1>but also other cases of injustice affecting Aboriginal people, because

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<v Speaker 1>that's the only way that you will understand is by

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<v Speaker 1>looking at the broader context of how this is happening,

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<v Speaker 1>how this state sanctioned violence is being continually perpetrated against

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<v Speaker 1>not just Aboriginal men, but Aboriginal men, women, and children.

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<v Speaker 1>And during that time, Martin and myself have actually started

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<v Speaker 1>looking into a number of cases of Aboriginal women who

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<v Speaker 1>have been killed and died by violence and for which

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<v Speaker 1>there has been no justice, There have been no charges,

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<v Speaker 1>and they've been all but forgotten, partly also because of

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<v Speaker 1>this devastating media silencing that makes them responsible for their

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<v Speaker 1>own deaths, and so we felt like it was very

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<v Speaker 1>important to relaunch the podcast by centre Aboriginal women, and

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<v Speaker 1>we do that very deliberately because by centering Aboriginal women,

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<v Speaker 1>we are able to see all aspects of racial and

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<v Speaker 1>gendered violence in this colony and how it has been

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<v Speaker 1>continually reproduced through the justice system and through the media

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<v Speaker 1>and sanctioned effectively by state and federal governments in Australia.

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<v Speaker 1>And that's really why we are focusing specifically on centering

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<v Speaker 1>Aboriginal women as we continue in this podcast, and we

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<v Speaker 1>hope our listeners will join that journey with us and

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<v Speaker 1>take those lessons on board. Martin, we have been doing

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<v Speaker 1>this for a long time, but you also had a

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<v Speaker 1>long history investigating these cases even before I met you.

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<v Speaker 1>But what have you actually learned from doing this investigation.

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<v Speaker 2>It's a really good question, and the instant answer is,

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<v Speaker 2>this is the first chance I've had to work with

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<v Speaker 2>an Aboriginal woman over such an extended period of time.

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<v Speaker 2>And when I say that, obviously I'm talking about my

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<v Speaker 2>co host, Amy Maguire, and throughout this process everything we

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<v Speaker 2>speak about, or the background research we do, the legal

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<v Speaker 2>work that's been done. In addition to making the podcast

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<v Speaker 2>and understanding these stories, Amy's always had a real focus

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<v Speaker 2>on Linda and the other Aboriginal women who have been

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<v Speaker 2>involved in these stories and who have been treated so appallingly.

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<v Speaker 2>And from the first time I read the transcript of

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<v Speaker 2>that initial trial that we started this podcast about Curtin,

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<v Speaker 2>you could see the way that Linda just was not present. There.

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<v Speaker 2>No one involved, be it the judge or the prosecution

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<v Speaker 2>or the police, ever seemed to care about Linda, her personhood,

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<v Speaker 2>her humanity, who she was. It was as if she disappeared.

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<v Speaker 2>And this comes to something that not only have I learned,

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<v Speaker 2>but this is something that Amy has been teaching about

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<v Speaker 2>and writing about over recent years and really informing the

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<v Speaker 2>public on so Amy, one thing I read when you

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<v Speaker 2>put your articles out into the public sphere that really

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<v Speaker 2>challenges things is that you don't just talk about missing

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<v Speaker 2>and murdered, but you very deliberately use the term disappeared.

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<v Speaker 2>So can you explain to the audience why you use

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<v Speaker 2>that term.

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<v Speaker 1>Yeah, And I also just want to add Martin that

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<v Speaker 1>I have learnt so much from you as well as

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<v Speaker 1>we have gone on this journey together. I just think

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<v Speaker 1>back to five years or six years ago my understanding.

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<v Speaker 1>It was almost like I was a different person. And

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<v Speaker 1>I wanted to say that, to say that our practice

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<v Speaker 1>as journalists and as lawyers and as commentators is really

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<v Speaker 1>informed by the cases we worked on, and not just

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<v Speaker 1>informed that by viewing the violence in the violence of

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<v Speaker 1>the justice system, but also informed by the testimonies and

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<v Speaker 1>the acts of resistance by Aboriginal women who have died

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<v Speaker 1>so in their living they resisted multiple forms of violence,

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<v Speaker 1>and I learned from that, but also in the advocacy

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<v Speaker 1>and the resistance of their families. All of these lessons

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<v Speaker 1>haven't come from academia, They haven't come from other legal avenues.

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<v Speaker 1>The lessons I've learned has actually been from not just

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<v Speaker 1>through this podcast and talking to Mardin, but also in

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<v Speaker 1>sitting with families and in learning of the lives of

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<v Speaker 1>Aboriginal women. And I think that is really important to

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<v Speaker 1>say because I think it differentiates us a lot. And

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<v Speaker 1>I want people to know that it is very important

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<v Speaker 1>to understand that the media is a part of this

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<v Speaker 1>apparatus of disappearance which I'll be talking about, and so

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<v Speaker 1>we have to actually be very careful that we don't

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<v Speaker 1>reproduce violence, the violence that has already been done, and

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<v Speaker 1>we have to act as a form of resistance to

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<v Speaker 1>that violence. And so I learned about thinking and talking

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<v Speaker 1>about disappearance in that context, and it was really from

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<v Speaker 1>the stories of Aboriginal women who had been deemed missing

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<v Speaker 1>in Queensland. So those are stories like stories we've talked

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<v Speaker 1>about on the podcast Menique Club, but also cases in

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<v Speaker 1>Queensland like Misspernite and Constance may Watcho, who we've also

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<v Speaker 1>talked about and who are subject to continuing inquests. And

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<v Speaker 1>I realized you're sitting in those processes and talking to

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<v Speaker 1>the families and talking to advocates, particularly advocate shareon of Sin,

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<v Speaker 1>that the word missing was actually silencing in itself, So

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<v Speaker 1>it had concealed a lot of levels of violence, and

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<v Speaker 1>so I orientated to thinking and talking about it through

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<v Speaker 1>the perspective of disappearance. So a framework of disappearance, which

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<v Speaker 1>are actively disappearing Aboriginal women, and the reason I talk

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<v Speaker 1>about it was because one missing was being used by

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<v Speaker 1>the police to claim, you know, these women have just

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<v Speaker 1>gone missing on their own accord, they've gone walk about,

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<v Speaker 1>they could turn up at any point, and that the

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<v Speaker 1>police were doing everything they could define them, which was

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<v Speaker 1>not true. So it redirected the responsibility back to themselves

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<v Speaker 1>and it made absence the existence of potential perpetrators, which

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<v Speaker 1>we're playing a key part in not ailing the failure

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<v Speaker 1>to bring the women home, but to find justice for

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<v Speaker 1>the women and their families. But a framework of disappearance

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<v Speaker 1>is really predicated a lot on what I also learned

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<v Speaker 1>from reading about the testimonies, particularly of the mothers in Argentina,

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<v Speaker 1>who were fighting for the rights of their loved ones

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<v Speaker 1>who'd been disappeared into detention centers or killed under the

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<v Speaker 1>Argentinian dictatorship. And they were deliberately being killed and disappeared,

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<v Speaker 1>And it was a very specific form of violence because

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<v Speaker 1>there was in a state of between life and death,

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<v Speaker 1>and that ambiguity was what was making it so incredibly traumatic,

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<v Speaker 1>and I realized that was what was happening here. So

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<v Speaker 1>a framework of disappearance goes beyond just the violence of

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<v Speaker 1>individual perpetrators. It includes the police who failure to search

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<v Speaker 1>and to prosecute. It includes the media for failing to

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<v Speaker 1>cover these stories properly and for further dehumanizing the women.

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<v Speaker 1>And it covers the State of Australia through acquiescence, because

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<v Speaker 1>they're consenting, through their failure to actually stop these deaths

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<v Speaker 1>and to put pressure, are actually sanctioning these deaths and disappearances.

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<v Speaker 1>And we know in the setl of colonial project Australia

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<v Speaker 1>as a Setlar colony, it's predicated on the disappearance of

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<v Speaker 1>our peoples. And the most powerful way you can hurt

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<v Speaker 1>us as people is by targeting our women, because our

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<v Speaker 1>women are the links to the next generation. And so

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<v Speaker 1>that's why I use disappearance deliberately, and that's why we'll

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<v Speaker 1>be using the word disappearance rather than the words missing.

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<v Speaker 1>And I also want to say that disappearance also incorporates

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<v Speaker 1>the deaths and the containment of our women in watchhouses

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<v Speaker 1>and pre ms all across the country, because there are

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<v Speaker 1>clear links between the criminalization and over surveillance of ambush

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<v Speaker 1>or women with our deaths inside and even our deaths outside.

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<v Speaker 1>So Martin, just thinking about that and what we've been

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<v Speaker 1>talking about in the cases we've been working on. How

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<v Speaker 1>does that aspect of disappearance play out?

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<v Speaker 2>From your view, I think the best way to explain

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<v Speaker 2>it to the general public is to look at a

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<v Speaker 2>case that everyone is familiar with because it's been covered

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<v Speaker 2>so broadly across a number of generations, and that's the

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<v Speaker 2>case of the Bearerville murders, the murders of three Aboriginal children,

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<v Speaker 2>and the first of those children to be murdered was

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<v Speaker 2>Colleen Walker. And immediately the police started talking about the

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<v Speaker 2>fact that she'd supposedly gone walk about, that she was missing,

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<v Speaker 2>that she'd gone to another town, and this meant there

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<v Speaker 2>was no investigation early on, where really, as soon as

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<v Speaker 2>anyone goes missing, but especially a young person and especially

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<v Speaker 2>a woman, you need to be making those investigations a

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<v Speaker 2>priority and immediate. You have no time to lose. And

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<v Speaker 2>yet what they did was to blame Colleen for going missing,

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<v Speaker 2>when in fact, as you've explained, and as anyone who

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<v Speaker 2>would know who's read anything about what happened to the

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<v Speaker 2>Barraville children, is she had been murdered, and so she

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<v Speaker 2>was never missing. It was never a missing person's case.

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<v Speaker 2>She'd been forcibly disappeared from her community and killed. And

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<v Speaker 2>as people know from anything they've read and heard about

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<v Speaker 2>that matter too, is that two more Aboriginal children would

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<v Speaker 2>be murdered by the same individual because the police had

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<v Speaker 2>failed to act, because they'd shifted the focus onto this

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<v Speaker 2>idea of missing and this old trope of people Aboriginal

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<v Speaker 2>people going walk about as if Colleen was just lost

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<v Speaker 2>into the ether, when in fact it wasn't ambiguous at all.

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<v Speaker 2>She had been forcibly disappeared and removed from her community, murdered,

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<v Speaker 2>and taken from her family forever. So I think this

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<v Speaker 2>is why this term that Amy uses is so important.

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<v Speaker 2>It shifts things back to how they really are, and

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<v Speaker 2>the very deliberate use of missing by police so that

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<v Speaker 2>it shifts the focus from the missing woman and their family,

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<v Speaker 2>the disappeared women and their family, away from the real killer.

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<v Speaker 2>And we know all these killers are getting away with

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<v Speaker 2>it scot free. But it's not just the police who

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<v Speaker 2>are doing this, who are shifting the focus, who are

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<v Speaker 2>using blame. It's also the media, who we've seen time

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<v Speaker 2>and again blame Aboriginal communities for these issues that do

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<v Speaker 2>not begin inside Aboriginal communities and the language that the

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<v Speaker 2>media uses. I mean, you've done a lot of work

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<v Speaker 2>on the way the media operates in this sphere and

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<v Speaker 2>published a long paper on this issue. Can you explain

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<v Speaker 2>the media side of the reporting on these issues, how

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<v Speaker 2>the media is failing and also what damage it does.

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<v Speaker 1>Yeah, and I think one of the reasons that you

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<v Speaker 1>don't know that this is a crisis is because the

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<v Speaker 1>media have silenced this issue. And there are many ways

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<v Speaker 1>that they do that. So one of the things is

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<v Speaker 1>silence is that it's not so much about what has

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<v Speaker 1>been unseid, So it's not about the voices that aren't there,

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<v Speaker 1>but about the sort of the language and the discourse

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<v Speaker 1>that's actually displacing the voices. So what we've seen is

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<v Speaker 1>that the media report on these issues in very limited ways.

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<v Speaker 1>The main way they report on it is to say

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<v Speaker 1>it's an issue of the Aboriginal community, it's an issue

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<v Speaker 1>of Aboriginal culture. It's black on black violence. You know,

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<v Speaker 1>it's a punitive, savage Aboriginal community who are killing their

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<v Speaker 1>own women, which is totally divorced from historical context. And

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<v Speaker 1>that framework has been used very insidiously to pass really

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<v Speaker 1>draconian laws against Aboriginal people, which only leads to further violence,

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<v Speaker 1>and we know that from for example, the anti intervention.

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<v Speaker 1>So the media have no framework or language in which

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<v Speaker 1>to speak about the actual violence of what's happening. They'd

0:14:48.640 --> 0:14:53.400
<v Speaker 1>grow critique not only their own outlets, but they also

0:14:53.480 --> 0:14:56.760
<v Speaker 1>don't critique, for example, the coronial process or the police,

0:14:57.360 --> 0:14:59.640
<v Speaker 1>and that leads us into the other issue is that

0:14:59.680 --> 0:15:02.720
<v Speaker 1>they have very reliant not on black witnesses, but on

0:15:02.720 --> 0:15:07.320
<v Speaker 1>white witnesses, and often their stories are predicated first on

0:15:07.560 --> 0:15:11.040
<v Speaker 1>the authority of the police. So, as I said before,

0:15:11.080 --> 0:15:14.640
<v Speaker 1>the police are complicit in the disappearances of Aboriginal women.

0:15:15.000 --> 0:15:17.520
<v Speaker 1>So they're taking that language from the police and not

0:15:17.640 --> 0:15:22.440
<v Speaker 1>adequately questioning it. But they also dehumanize Aboriginal women to

0:15:22.480 --> 0:15:25.360
<v Speaker 1>the way that they report on our bodies as if

0:15:25.360 --> 0:15:28.320
<v Speaker 1>we're just wounds or we're just body parts, rather than

0:15:28.360 --> 0:15:31.000
<v Speaker 1>who we are in our living and that has a

0:15:31.040 --> 0:15:34.880
<v Speaker 1>severe impact, you know, and it's been used from the

0:15:34.960 --> 0:15:38.200
<v Speaker 1>day of the Frontier to now. So Aboriginal women have

0:15:38.280 --> 0:15:41.920
<v Speaker 1>been painted in very certain ways through colonial stereotype, and

0:15:41.960 --> 0:15:45.680
<v Speaker 1>that stereotype is still being used. So the media are

0:15:45.680 --> 0:15:48.960
<v Speaker 1>reporting on a very limited way of representation, which they've

0:15:48.960 --> 0:15:51.480
<v Speaker 1>always reported on so they're not actually reporting on the truth.

0:15:52.000 --> 0:15:54.400
<v Speaker 1>They're reporting on the way the stories have been told

0:15:54.440 --> 0:15:57.320
<v Speaker 1>about us for two hundred years. And so that's why

0:15:57.360 --> 0:16:00.320
<v Speaker 1>I say, when we talk about violence, we have to

0:16:00.320 --> 0:16:03.440
<v Speaker 1>talk about the historical context. And they're just not willing

0:16:03.480 --> 0:16:07.240
<v Speaker 1>to see that. And they're willing they're so uncritical. They

0:16:07.280 --> 0:16:11.320
<v Speaker 1>do not accept the word first of Aboriginal Aboriginal women.

0:16:12.120 --> 0:16:16.440
<v Speaker 1>And I just wanted to quote an amazing Aboriginal woman

0:16:16.440 --> 0:16:19.560
<v Speaker 1>that we know, Tarita Fisher, who is the friend of Constance.

0:16:19.600 --> 0:16:22.480
<v Speaker 1>May watch show and I remember her talking about the fact,

0:16:22.560 --> 0:16:24.720
<v Speaker 1>you know, the police when Constance went missing, they never

0:16:24.760 --> 0:16:28.360
<v Speaker 1>considered her in high risk disappearance. But Aboriginal people knew

0:16:28.480 --> 0:16:31.400
<v Speaker 1>she was a high risk disappearance. And that shows you

0:16:31.440 --> 0:16:35.440
<v Speaker 1>the differences in Aboriginal ways of knowing and living and

0:16:35.560 --> 0:16:38.160
<v Speaker 1>White ways, you know what I mean. So the media

0:16:38.320 --> 0:16:42.960
<v Speaker 1>are responsible for what Ignatio Corona, a Mexican writer, says,

0:16:43.400 --> 0:16:47.120
<v Speaker 1>in the context of Mexico, a second disappearance. So even

0:16:47.120 --> 0:16:50.400
<v Speaker 1>if they report on it in any way, those stories

0:16:50.400 --> 0:16:52.760
<v Speaker 1>fall off the back pages. And what you'll find is,

0:16:52.800 --> 0:16:56.200
<v Speaker 1>in all cases I've looked at, I can't think of one,

0:16:57.320 --> 0:17:01.160
<v Speaker 1>there has never been adequate media attention given to an

0:17:01.200 --> 0:17:05.080
<v Speaker 1>Aboriginal woman who has disappeared or died by violence, and

0:17:05.119 --> 0:17:08.040
<v Speaker 1>I can't think of one where this has happened. And

0:17:08.080 --> 0:17:10.960
<v Speaker 1>so the media. That's why I include the media in

0:17:11.040 --> 0:17:14.520
<v Speaker 1>this apparatus of disappearance, because they have so much power,

0:17:15.160 --> 0:17:18.280
<v Speaker 1>and what we're doing as Aboriginal media and as independent

0:17:18.359 --> 0:17:22.119
<v Speaker 1>media is actually allowing us to understand that black communities

0:17:22.440 --> 0:17:25.760
<v Speaker 1>have our own power and we honor that power through

0:17:25.840 --> 0:17:31.800
<v Speaker 1>centering their testimonies and their perspectives and their resistances. So, Martin,

0:17:31.920 --> 0:17:34.320
<v Speaker 1>just taking what I just said, how have you seen

0:17:34.920 --> 0:17:38.080
<v Speaker 1>the issues with the media around reporting this these cases

0:17:38.200 --> 0:17:41.720
<v Speaker 1>play out in reality and in other cases that you've seen.

0:17:41.960 --> 0:17:44.960
<v Speaker 2>I think it's a really important thing that we analyze

0:17:45.000 --> 0:17:50.480
<v Speaker 2>and important to understand how this impacts on families and

0:17:50.560 --> 0:17:56.040
<v Speaker 2>the murdered or disappeared individual getting justice. So just in

0:17:56.080 --> 0:17:58.760
<v Speaker 2>the cases that we've looked at and the families we've

0:17:58.800 --> 0:18:01.840
<v Speaker 2>spoken to, you can go back as far as the

0:18:01.920 --> 0:18:06.680
<v Speaker 2>seventies and understand the deep impact that the media has

0:18:06.760 --> 0:18:11.240
<v Speaker 2>had on ensuring no justice was ever served. And first

0:18:11.280 --> 0:18:15.280
<v Speaker 2>that begins with Queenie Hart, who we've spoken about many times,

0:18:16.119 --> 0:18:20.240
<v Speaker 2>and as Amy talked about the way that the media

0:18:20.480 --> 0:18:25.200
<v Speaker 2>describes Aboriginal women, and at the time there was either

0:18:25.280 --> 0:18:28.280
<v Speaker 2>a leak or the media came up with it themselves,

0:18:28.359 --> 0:18:31.520
<v Speaker 2>and it was a leak, probably from the police, that

0:18:31.800 --> 0:18:35.159
<v Speaker 2>Queenie was a sex worker, when that in fact was

0:18:35.240 --> 0:18:38.720
<v Speaker 2>not the case. And we know all too well from

0:18:39.119 --> 0:18:43.160
<v Speaker 2>studies in the United States and Canada and just the

0:18:43.200 --> 0:18:46.560
<v Speaker 2>sheer number of Aboriginal women and Indigenous women who have

0:18:46.640 --> 0:18:49.919
<v Speaker 2>been murdered because they were sex workers, that once you

0:18:50.040 --> 0:18:55.280
<v Speaker 2>plant this seed, that second layer of discrimination runs so

0:18:55.520 --> 0:19:00.840
<v Speaker 2>deep and ensures that almost no chance of justice ever exists.

0:19:00.880 --> 0:19:03.920
<v Speaker 2>And it was a complete lie. There was no truth

0:19:03.960 --> 0:19:07.640
<v Speaker 2>to it ever then or now. And of course, as

0:19:07.640 --> 0:19:12.399
<v Speaker 2>we all know, Queenie Heart's murderer was never punished. Everyone

0:19:12.480 --> 0:19:15.240
<v Speaker 2>knew who it was, and the police did nothing, and

0:19:15.280 --> 0:19:18.560
<v Speaker 2>the media had a real role in that. Then if

0:19:18.560 --> 0:19:21.080
<v Speaker 2>we fast forward through to the nineties and we look

0:19:21.119 --> 0:19:24.439
<v Speaker 2>at the way the media covered the murder of Linda

0:19:25.160 --> 0:19:30.560
<v Speaker 2>and their deliberate use of salacious details and a lot

0:19:30.560 --> 0:19:34.480
<v Speaker 2>of things that again simply did not happen. The media

0:19:34.520 --> 0:19:37.359
<v Speaker 2>seem all too happy to make things up when it

0:19:37.400 --> 0:19:42.280
<v Speaker 2>involves Aboriginal women or simply believe anything the police say

0:19:42.480 --> 0:19:45.679
<v Speaker 2>without a shred of evidence. And I think one of

0:19:45.680 --> 0:19:50.800
<v Speaker 2>the most despicable examples of this is that the community,

0:19:51.240 --> 0:19:55.040
<v Speaker 2>Linda's family and everyone involved was led to believe that

0:19:55.119 --> 0:19:59.240
<v Speaker 2>Linda was raped when that did not happen. I mean,

0:19:59.280 --> 0:20:02.639
<v Speaker 2>this isn't a p hauling thing for the media to

0:20:02.760 --> 0:20:05.560
<v Speaker 2>say and for the family to have to hear, and

0:20:05.640 --> 0:20:09.000
<v Speaker 2>yet it never happened. And yet they planted that seed,

0:20:09.119 --> 0:20:13.200
<v Speaker 2>and it exists for everyone who loved Linda until this day,

0:20:13.640 --> 0:20:18.320
<v Speaker 2>and the media faces no consequences for that behavior. And

0:20:18.320 --> 0:20:20.439
<v Speaker 2>then if you come to the last few years in

0:20:20.560 --> 0:20:25.040
<v Speaker 2>Queensland and the three inquests we've spoken about and that

0:20:25.119 --> 0:20:29.600
<v Speaker 2>Amy's been involved in, and I've helped Monique Club's family

0:20:29.680 --> 0:20:34.919
<v Speaker 2>a little bit of Miss Bernard Constance may watchhow and

0:20:35.000 --> 0:20:39.159
<v Speaker 2>Monique Club. The media has taken photos supplied by the

0:20:39.240 --> 0:20:42.840
<v Speaker 2>police which show the women in the blue prison uniforms

0:20:43.840 --> 0:20:47.399
<v Speaker 2>and not from the families. And in no other case

0:20:47.600 --> 0:20:50.760
<v Speaker 2>of a missing or murdered woman in Queensland have the

0:20:50.800 --> 0:20:55.200
<v Speaker 2>police done that. Only when it involves Aboriginal women. So again,

0:20:55.280 --> 0:20:59.520
<v Speaker 2>the media is sending this signal that it's the women's fault,

0:21:00.080 --> 0:21:04.240
<v Speaker 2>not the killer. They are taking everything away from the woman,

0:21:04.359 --> 0:21:08.359
<v Speaker 2>They're taking everything away from her family. And we know,

0:21:09.359 --> 0:21:11.919
<v Speaker 2>because we know the background of these women, and we

0:21:12.000 --> 0:21:16.679
<v Speaker 2>know the background of over policing, that these were not

0:21:17.400 --> 0:21:21.000
<v Speaker 2>serious criminals or anything of the sort. These were women

0:21:21.040 --> 0:21:25.199
<v Speaker 2>who had been overpoliced and charged for things that no

0:21:25.320 --> 0:21:29.160
<v Speaker 2>other woman would be charged for, and had been surveiled

0:21:29.640 --> 0:21:34.680
<v Speaker 2>and treated appallingly both in police custody and prison custody,

0:21:34.760 --> 0:21:38.600
<v Speaker 2>and yet when they were the victim, that was used

0:21:38.680 --> 0:21:42.679
<v Speaker 2>against them. And so the media has to take a

0:21:42.760 --> 0:21:46.399
<v Speaker 2>lot of responsibility for the fact that they're not just

0:21:46.720 --> 0:21:51.439
<v Speaker 2>doing bad reporting, they are actively participating in the murder

0:21:51.480 --> 0:21:55.480
<v Speaker 2>and disappearance of Aboriginal women and children. And I think

0:21:55.640 --> 0:21:58.120
<v Speaker 2>it also goes to what Amy was talking about and

0:21:58.160 --> 0:22:04.760
<v Speaker 2>their inability or unwillingness or deliberate excising of the voice

0:22:04.800 --> 0:22:08.560
<v Speaker 2>of Aboriginal women and their families and simply not believing them.

0:22:09.200 --> 0:22:12.680
<v Speaker 2>When a non Indigenous person goes missing or is killed,

0:22:13.280 --> 0:22:16.639
<v Speaker 2>the family is rightly treated with a great deal of respect,

0:22:17.359 --> 0:22:20.960
<v Speaker 2>kid clubs are used, and yet that never happens for

0:22:21.080 --> 0:22:25.119
<v Speaker 2>Aboriginal families. So it's a really important part of this

0:22:25.280 --> 0:22:28.800
<v Speaker 2>story that we are trying to map out is the

0:22:28.920 --> 0:22:33.439
<v Speaker 2>media's direct involvement and their complicity in all of this

0:22:33.760 --> 0:22:36.359
<v Speaker 2>with the police and with corrective services.

0:22:37.040 --> 0:22:39.600
<v Speaker 1>So with all that said, curtain is going to be

0:22:39.640 --> 0:22:43.359
<v Speaker 1>taken a somewhat different direction. As we said, we're not

0:22:43.440 --> 0:22:46.840
<v Speaker 1>just centered on one case. Although we will continue to

0:22:46.880 --> 0:22:49.199
<v Speaker 1>follow the case of Kevin Henry and we're continuing to

0:22:49.760 --> 0:22:52.760
<v Speaker 1>advocate and push for his exoneration. That will never end

0:22:53.480 --> 0:22:56.679
<v Speaker 1>and we'll never we always said that we wouldn't stop

0:22:56.720 --> 0:23:00.199
<v Speaker 1>the podcast until Kevin is free. What will be doing

0:23:00.320 --> 0:23:04.200
<v Speaker 1>is focusing on a number of different cases specifically related

0:23:04.240 --> 0:23:07.600
<v Speaker 1>to Aboriginal women. I'll be intending a number of inquests,

0:23:07.680 --> 0:23:09.880
<v Speaker 1>and we'll be telling a lot of those stories more

0:23:09.920 --> 0:23:13.359
<v Speaker 1>in depth and fleshing out those issues, but also the

0:23:13.400 --> 0:23:17.359
<v Speaker 1>patterns of what we're seeing in how Aboriginal women are

0:23:17.400 --> 0:23:20.440
<v Speaker 1>being targeted and killed all across the country.

0:23:20.800 --> 0:23:23.399
<v Speaker 2>So you can expect to hear from not only Amy

0:23:23.440 --> 0:23:27.400
<v Speaker 2>and I on this very issue, but the victims, families,

0:23:28.160 --> 0:23:31.479
<v Speaker 2>experts in the area, and those in the community who

0:23:31.560 --> 0:23:35.719
<v Speaker 2>are advocating for these families and doing their best to

0:23:35.760 --> 0:23:39.119
<v Speaker 2>bring this issue into the spotlight so that this issue

0:23:39.160 --> 0:23:45.040
<v Speaker 2>of femicide against Aboriginal women and children is hopefully stopped forever.

0:23:46.119 --> 0:23:49.000
<v Speaker 2>Season two of kurtin the Podcast will now come to

0:23:49.080 --> 0:23:51.800
<v Speaker 2>you fortnightly, and we hope you join us in two

0:23:51.880 --> 0:23:57.600
<v Speaker 2>weeks time for episode two. This episode was brought to

0:23:57.640 --> 0:24:01.680
<v Speaker 2>you by black Cast and produced by Clint Curtis. For more,

0:24:01.840 --> 0:24:06.439
<v Speaker 2>you can visit us at www dot Curtain podcast dot com,

0:24:06.480 --> 0:24:09.960
<v Speaker 2>follow us on Twitter at curten podcast, and help to

0:24:10.040 --> 0:24:14.879
<v Speaker 2>support our work at Patreon dot com. Backslash Curtain Podcast