Yagan, whose name means ‘leader’ or ‘hero,’ symbolised to his Noongar people a man whose priority was to his fellow tribe members. In essence, Yagan’s life was devoted to his people having had wise counselling and example from his father, Midgegooroo (there are various spellings of his name). Midgegooroo was the elder or chief of the Noongar tribe of the Beeliar area, south of Perth. Their land was bounded by the Swan River, Canning River, and the sea.

 

A tower of strength, both physically and intellectually, Yagan epitomised the very spirit of an Indigenous leader. A hero whose shocking, cruel death was the subject of erasure from the mindset of the white settlers.

 

The very people who had arrived and set about taking swathes of land, cordoned it off for themselves, reducing the food supply to the natural dwellers of the land. This ignorance by the white settlers of the great importance of the land and waterways to the Indigenous people, led to distrust and gradual disdain of the ‘newcomers.’

 

Forced to succumb and yield to the ways and methods of the white settlers, Aboriginal life was severely impacted. This compelled them to resort to unreasonable actions in order to survive or face extinction. Death and disease become a byword throughout the Noongar people.

 

A noticeable impression of being downtrodden and inferior soon became startlingly apparent to the Whadjuk Noongar population. Anguish, coupled with bitterness and a complete feeling of being ignored and trampled into submission, naturally fuelled dissension, and retaliation.

 

The peace of the Whadjuk Noongar people had been shattered, and they had been ‘included’ under the authority of the British settlement. Captain James Stirling, who was in charge of the establishment of the Swan River Colony, whilst held in high esteem by his counterparts, was totally void of sentiment towards the local inhabitants.

 

Stirling’s curriculum was either ‘submit or face the consequences.’ This was the mentality afflicted upon the Indigenous society. It was imperative in Stirling’s limited perspective that the Swan River Colony was a success, at whatever the cost.

 

These resilient Aboriginal people have held the land dear to them, for tens of thousands of years. The longest of any society on the planet! Regardless of the time period I have mentioned, that is totally irrelevant.

 

It is the blatant taking of the everyday benefits surrounding the Indigenous people that were so shockingly snatched from them. The huge significance of the land and waterways to the local Indigenous inhabitants was either forcibly stolen by fencing or ‘fouled’ by the arrival of the British colonists.  This remarkable and unique civilisation was about to be totally devastated by the white settler.

Yagan has been largely forgotten in today’s society. Yes, there is Yagan Square in Perth’s CBD connecting Northbridge and Yagan Memorial Park in Belhus at the upper reaches of the Swan River, but what do we really know about Yagan himself?

 

Largely overlooked, quite conveniently, Yagan’s courage and sheer determination to have his people recognised ‘as humans’ became paramount to this larger-than-life Whadjuk Noongar man.

 

Inequality reigned supreme in the mind of the white newcomers and Yagan was utterly determined to have this dogmatic philosophy altered. These Indigenous people were not some simple-minded nomadic layabouts who should be oppressed and absorbed into white man’s way; however this was probably the key factor to have Yagan’s name suitably removed from the early history of the Swan River Colony.

 

We need to explore the backbone of Yagan, what he represented and stood up for. Yagan challenged ‘the newcomers’ authority and arrogance in assuming the local Indigenous people were of little to no value to them.  What stands out significantly is Yagan’s wish for recognition as an equal. That is what Yagan desired and would have rightly expected too. After all, would not we, the reader, expect understanding in the same circumstances too?

 

The British had one main agenda when they set foot on the west coast of Australia, colonisation. This was at the enormous expense to the Indigenous population.  Swept aside with the underlying intention to see the Aboriginal inhabitants and custodians of the land become obliterated to such a point that history would not know they existed.  To be honest to ourselves, this was the definite plan.

 

Yagan witnessed this removal of his culture, and he was not going to allow this to occur. Wise for his young years, Yagan foresaw much of what has taken place in the years that followed. There is a lot more that could be said however we are focusing our attention on this enigmatic character.

​

I shall enlighten the reader that on occasions there are varying historical accounts, albeit on white man’s viewpoint of happenings. History has a habit of smoothing over matters, so incidents are painted in a different outlook to the point of being one-sided. That is where we need, and want to, pull back the curtain, and see the real story.

 

Extracting information from the South West Aboriginal Land and Sea Council website, we are informed that Yagan was born around 1795. Yagan, a Whadjuk Noongar man, was brought up in the area of the Swan River (Derbal Yerrigan) around the Perth area (Boorloo) and surrounding geographical regions. This includes the locations of Fremantle, Armadale, and Joondalup. The Swan River (Derbal Yerrigan) river was, and still is, a vital and integral part of Whadjuk Noongar culture.

 

Yagan’s siblings were Billy, Narral (Naral), Domjum and Willim (possibly also known as Weeip). Yagan’s mother could have been Ganiup or an older woman whose name is unknown. The historical records seem to differ regarding Yagan’s brother Domjum not always being mentioned. However, I hasten to say that research positively indicates that Domjum was certainly a brother of Yagan, who was most dear to him.

 

It is not clear whether Yagan had a wife or not, however the Perth Gazette in 1833 mentioned two young sons, Naral and Willim. Whether this is correct seems to be uncertain.

 

Nevertheless, Yagan grew into a wise and perceptive individual and bore the physical marks of a tribal leader on his right shoulder and down his back. This is referred to in Noongar law as ngoombart. This represented Yagan’s status to any other Noongar individual.

 

Yagan’s symbol was the feather of the red-tailed black cockatoo which he wore in his headband. Of above average stature, Yagan wore shoulder length hair and had a distinctive bushy beard. A master of wielding his obligatory spear, Yagan was an accomplished spear thrower and renowned for his exceptional hunting skills. It is recorded that Yagan was attired in an old soldier’s coat which he wore under the obligatory kangaroo skin shoulder garment to shield his scarring when being pursued.

 

Apparently, this was done in order to stop being recognised by the white settlers. Yagan had a faithful companion in the form of a small black dog that followed his master everywhere. In addition to Yagan’s many talents, he was an adept tribal dancer, performing a number of dances with startling capability. Surefooted and swift in his bodily movements, Yagan depicted a true Whadjuk Noongar warrior. Courageous, reliable, and trustworthy were just some of Yagan’s many attributes that he displayed amongst his people and to the white settlers. On the other hand, Yagan could vent his anger if provoked!

 

It became abundantly obvious to Yagan that in order to survive, the Whadjuk Noongar people had to resort to unorthodox behaviour. This therefore led to stealing the white colonists produce and livestock from land that had traditionally been utilised by the Whadjuk Noongar people. The Whadjuk Noongar population saw their actions as a form of exchange or trade.

 

Yagan’s daring exploits soon reached the pages of The Perth Gazette newspaper. Journalists made vivid and colourful reports of his daredevil activities and that of his father, Midgegooroo, elder or chief of the Beeliar people, south of Derbal Yerrigan (Swan River).

 

The white newcomers claimed that Yagan refused to comply and obey the British rule. He was viewed as being deliberately disrespectful yet possessing an evident charm in his mannerisms.

Yagan brought with him a certain attitude of attention, a commanding presence to all who encountered the man. Quick witted and remarkably intelligent, Yagan was held in awe by the Whadjuk Noongar people and beyond their territorial boundaries. As time wore on, tensions began to rise between Aboriginal and white man, and it would only be a matter of time before violence was sure to erupt.

 

In December 1831, the first bitter confrontation occurred around the vicinity of Point Walter. (Another account mentions 3rd August 1831.) Thomas Smedley, a servant of farm owner, Archibald Butler, spotted some Noongars helping themselves to some farm produce, namely potatoes and fowls. Smedley managed to shoot and kill one Noongar and in response to this, Yagan and Midgegooroo returned sometime later to the farmhouse. The exact time frame is not precisely known but it could have been the following day. Finding the farmhouse locked, they proceeded to break down the mud walls.

 

The occupant of the farmhouse, Erin Entwhistle, another of Butler’s servants knew that danger was imminent, and hurried his two young sons, Ralph, and Enion into a bedroom.  Erin Entwhistle gingerly opened the farmhouse door to purvey the scene and was quickly speared by Yagan and Midgegooroo.

 

According to one historical record, the two Entwhistle children witnessed the event. Ralph Entwhistle, the elder son, was to later give his rendition in court as to the events that took place that fatal day.

 

To the white man, this act of unprovoked killing was viewed as being the unlawful murder of an innocent man. On the other side of the sceptre, Noongar tribal law saw this as retaliation for Smedley’s act of shooting one of their own people. Put quite simply, another white man’s life had to be taken as retribution. There was no distinction between landowner and servant in the eyes of Noongar law.

 

So began the unravelling of relations between the local Indigenous people and the ‘newcomers.’ Continued events only became more fractious and filled with hostility. The white settlers were ever on alert for attack from the Noongar people.

 

Yagan, sensing this deterioration of sentiment towards his people, was bold enough to display empathy and assistance to the white settler. Apparently, Yagan was instrumental in providing aid when a severe fire broke out in the Swan River Colony. Instructing other members of his tribe to guide the terrified white settlers away from the fire to safety, earnt Yagan respect and an improvement in understanding.

 

Then on the 14 June 1832, it is reported that Yagan speared and fatally wounded William Gaze, a labourer who was working along the Canning River (Kelmscott area).  Whether Yagan intentionally meant to kill Gaze will never be known; there may have been extenuating circumstances to this narrative that were never recorded.

 

I quote an interesting statement from Mary Durack, author, and historian, who phrased the following words, “No son of the Bibblumum would kill a white man if a white man did not kill a native first.” (An excerpt from her book, ‘Yagan of the Bibblumum,’ 1964 Edinburgh: Nelson) Definitely food for thought!

 

Naturally, Yagan and Midgegooroo were now seen as the arch enemies of the colonists and number one on their ‘most wanted ‘list. Interestingly enough it was at this juncture that the Acting Lieutenant- Governor, Frederick Chidley Irwin, reinstated an archaic English law in May 1832 that allowed for outlaws to be hounded down either dead or alive!

 

This was Irwin’s answer to keeping control throughout the Swan River Colony, as he was lacking in organisational skills and temperament. The colonial soldiers of the 63rd (West Suffolk) Regiment of Foot had become somewhat of a rabble with rumblings in the barracks of a dire nature.

 

It was reported that alcohol was discreetly stored in the soldiers’ quarters. Exhibiting disorderly conduct when on duty, they were considered unruly and unreliable in protecting the white colonists.

Whispers of discontent abounded which reached the twitching ears of the Acting Lieutenant-Governor, Frederick Irwin. Nerves were frayed and a desperate bid to maintain control was Irwin’s priority. Irwin could not afford to be usurped and he panicked!

 

Unrest had grown in the Swan River Colony especially since the departure of Captain James Stirling to England to receive his knighthood in September 1832. Stirling and Irwin were cousins, and both viewed the Indigenous residents as inferior beings whose feelings and culture were of no importance or value whatsoever.

 

With Irwin in command, the situation in the Swan River Colony began to unravel. The man was incompetent yet ruthless and reckless in his pursuit of success, especially in his capacity as Acting Lieutenant-Governor.

 

By instituting this radically outdated British law, Irwin thought he could basically introduce fear tactics amongst the settlers and in turn keep the local Whadjuk Noongars under control. This militant manoeuvre was ultimately proven to be Irwin’s downfall.

 

Irwin declared Yagan an outlaw with a price of twenty pounds on his head, as was Midgegooroo and Munday (also referred to as Mundy). This archaic law that ironically had been abolished in Great Britain, gave Irwin the power he desired to literally round up the three so called ‘outlaws.’ This liberty extended to any Swan River Colonist, so the hunt was on to claim the reward offered. A handsome sum of money in those days!

 

It was on the 29 September 1832 (one source quotes May 1832) that Yagan along with his two compatriots, Domjum (Yagan’s brother) and Ningina were brought into custody. Yagan already had a price tag on his head of twenty pounds.

 

The three Whadjuk Noongar men were deceived to go into a boat by the British garrison soldiers. Unable to escape, they were promptly taken to the Round House Prison in Fremantle to await trial.

A Scotsman by the name of Robert Lyon (also known as Robert Menli Lyon - 1789 - 1863) championed the plight of the three Indigenous captives. Lyon, who had arrived at the Swan River Colony in August of 1829, had been an outspoke campaigner for Aboriginal rights and recognition and had made strong overtures to the powers that be in the Swan River Colony.  Lyon’s unwavering support and commitment to the Whadjuk Noongar people had earnt him no favours from the white colonists.

 

Many saw Lyon as a threat and a nuisance. Lyon’s opposition to what the ‘newcomers’ thought and envisaged as being correct in their limited humane understanding, ostracised the man. An aggressive, almost threatening attitude towards Lyon grew strongly amongst the Swan River colonists.

 

At Yagan’s trial, Lyon defended the three Indigenous men and offered to take them to Carnac Island where they would be held in detention. It was Lyon’s objective (albeit from his inadequate perception) to come to learn of their language, teaching them religion and introduce the three captives to white man’s customs.  In essence, the criteria was to convert Yagan, Domjum and Ningina to white man’s ways and thinking.

 

Naturally, this was not going to work and within six weeks Yagan and his two faithful companions managed to get away in an unattended Government dinghy. The authorities chose not to chase after the men as they reasoned that the three men had suffered sufficient incarceration.

 

In Irwin’s favour, we must point out that it was at his suggestion that the three Whadjuk Noongar men were to be taken to Carnac Island. The authorities hoped to learn the Whadjuk language and come to an understanding of the Indigenous way of life through the efforts of Robert Lyon.

 

This act of clemency by Irwin was a last attempt of trying to accord himself with the local Indigenous inhabitants. We have to remember that Irwin was in a precarious position now that James Stirling had departed from the Swan River Colony.

 

As Acting Lieutenant-Governor, Frederick Irwin had been given a mandate by Stirling via the Executive Council of Western Australia. Irwin had to prove that under his management and effective control, that the Swan River Colony could continue to flourish, without the need to show a force of military strength. Robert Lyon acted as emissary of his own volition however all good intentions sometimes fall apart.

 

Returning to the mainland, Yagan went back to his people. Yagan was now determined and entirely focused on gendering cordial relations with the white settlers. Realising that time was paramount in securing respect and dare I say, identification as a distinct race of established people, Yagan’s foresight knew that he had to work diligently to effect this strategy.

 

We must not underestimate Yagan in his wise and discerning approach to ensure the survival of the Whadjuk Noongar people. This was a duty and a necessity that was placed upon his shoulders to carry out with victory. Impressed upon him by his instructive and astute father, Midgegooroo, Yagan had a huge undertaking ahead of him.

 

The Whadjuk Noongar did have one individual in high authority and influence who did comprehend the plight of the local Indigenous inhabitants. Interestingly, it was the colony’s first Advocate-General, George Fletcher Moore, who astutely observed that the Aboriginal people were being suppressed and treated with gross disrespect.

 

A chance encounter with Yagan at the Upper Swan area on 27 May 1833, gave Moore the opportunity to listen to Yagan’s heartfelt words concerning his people. A man who was given to moderacy and understanding, Moore took advantage of this meeting with Yagan who expressed his innermost feelings to Moore. It is written from the historical record that Yagan stood brandishing his spear, described by Moore as follows: ‘held a beautifully tapered and exquisitely pointed spear, grasped like a stiletto about fourteen inches (36 centimetres) from the point, while its shaft lay on his shoulder, with a seeming carelessness.”

 

Moore goes on to say, ‘I thought, from the tone and manner that the purport was this: ‘You came to our country – you have driven us from our haunts and disturbed us in our occupations. As we walk in our own country, we are fired upon by the white men, why should the white men treat us so? (Perth Gazette and Western Australian Journal 1st June 1833, 87).

 

On the 29 April 1833, Domjum, Yagan’s brother, was severely wounded when fired upon. The shot to the head by the Fremantle store owner was thought to be extremely harsh, considering that the theft involved a bag of flour. Domjum languished for three days before dying.

 

The incident brought criticism amongst a proportion of the white settlers, but it was Yagan who was incensed with anger. Avowing to avenge his brother’s profound assault, Yagan made it known that white man would pay by death.

 

The next day, it was the murder of the violent and racially bigoted Velvick (Velnick) brothers at Bulls Creek on the Canning River on 30 April 1833 that was the catalyst in undoing any form of reconciliation between white man and Whadjuk Noongar people.

 

John Velvick (1808-30th April 1833), and his brother Thomas (1806 or 1811-30th April 1833) were fatally speared by a group consisting of Yagan, Midgegooroo, and Munday. The Velvick brothers were known for their acute dislike of the Aboriginals and had perpetrated previous attacks of their own to prove their animosity. The retaliation was targeted at the Velvick brothers as they were not only abhorred by the Whadjuk Noongar people, but caused constant distress to the Indigenous people. Under traditional Aboriginal tribal law, which actually still exists today, a life had to be taken as reprisal.

 

Yagan was labelled as the prime instigator of the attack and the Acting Lieutenant-Governor Frederick Irwin made haste to pronounce a thirty-pound reward on Yagan’s head whether dead or alive on 1st May 1833. Irwin also simultaneously proclaimed a reward of twenty pounds on the heads of Midgegooroo and Munday for their roles in assisting Yagan. Later, Munday was able to have this ruling overturned. This edict of Irwin resulted in soldier and settler taking matters into their own hands and firing on any Noongar they set eyes upon, no mercy spared!

 

Yagan was enraged and distraught when informed that his frail father, Midgegooroo had been literally hauled from his mia-mia or hut, in the presence of his five-year-old son.  It was a pitiful arrest of Midgegooroo that saw the man caring for the women and children of his tribe on the Helena River. He was unaware of his outlaw status and was horrified when set upon. Dragged by his hair, his spears broken before him, Midgegooroo called out for Yagan but to no avail.

 

By way of background, Midgegooroo was the elder of the Beeliar people south of Perth (Boorloo) and was probably over fifty years of age. Taken by armed garrison soldiers to the Perth prison, Midgegooroo was left to languish in a cell on 17th of May 1833. The man was given no counsel regarding his capture or specific reason for his supposed misdemeanour.

 

Midgegooroo was denied the right to even speak for himself, and his fate was sealed. The Swan River Colony Executive Council passed a death sentence, and a few days later on 22 May 1833, a firing squad brutally executed Midgegooroo. It is said that Midgegooroo was tied to the front outside door of the jail in Pier Street and shot by four volunteer officers from the 63rd Regiment (West Suffolk) of Foot.

 

Irwin promptly sent off a descriptive letter to the Colonial Secretary in London to defend his actions. This was met with a scathing rebuff by the Colonial Secretary who would have preferred a colonial sentence.  Ultimately, Irwin was recalled to London to give an account for his actions.

Irwin was highly pleased with this course of events and wished only for the eventual arrest of Yagan. To Irwin, Yagan was better to be brought to justice alive, so as to make a spectacle of the unfortunate warrior. Yagan became the fugitive, and the spotlight was intensified dramatically with Irwin’s zeal to capture this intrepid man.

 

Four days later, near the homestead of George Fletcher Moore, the Surveyor-General, Yagan confronted him and requested the whereabouts of his father. Stating emphatically that if his father was dead, then three white men would die as a consequence. Word had not filtered into the Noongar community as on the 2 June, Yagan’s son Narral and Willim (Weeip), Yagan’s brother again visited Moore. Moore managed to conceal Midgegooroo’s death from them and gave his word that Midgegooroo would return.

 

Mistrust of the Whadjuk Noongar people increased amongst the white colonists, which only intensified relations between two peoples of opposing cultural poles. Instead of attempting to understand the societal tribal law and the meaning of being an Aboriginal individual of a collective group of living people who possessed feelings, the white settlers immediately cast their own unnecessary judgment.

 

To their own detriment, the newly arrived colonists faced misunderstanding and repugnant misgiving from the Whadjuk Noongar population.  Insufficient empathy and a clear neglect of caring for those who had at that point in time, had been ‘in residence’ nurturing the land and their respective families for thousands of years, resulted in a complete breakdown of mutual respect.

 

The simple act of being able to abide together harmoniously was fraught from the outset of the white man’s arrival. The white settlers just arrived on the scene, unannounced, with their agenda of colonising the region and seizing significant swathes of land and waterways for their own use. A cultural divide soon became startingly evident and Yagan, sensitive and keenly aware of the disintegration of his people’s way of life, had to act accordingly.

 

The final part of Yagan’s short, yet remarkable life, is drowned in the mists of white man’s historical records. We do know that Yagan was with Heegan, another close tribal friend, and some other Whadjuk Noongar men in a group, in the upper parts of the Swan River, in the area known as Belhus. There they were ambushed and attacked, taken by surprise without warning. The encounter occurred on either the 10th or 11th of July 1833, as dates differ.

 

Regardless of this, it appears that the white assailants were already known to Yagan and Heegan.

The two young white men, William and James Keats (Keates) labourers by occupation, met the Noongar men and set upon them. William Keats, the elder brother, took aim with his rifle and fired at Yagan, killing him instantly. Heegan reacted swiftly, raising his spear to defend the group. James Keats immediately fired his rifle and killed Heegan.

 

William Keats was also killed in the melee. A short while later, the sixteen-year-old James Keats claimed the reward on Yagan’s head and left the colony. Yagan’s head was severed from his body and stuffed with eucalyptus leaves and smoked in a hollow tree in order to preserve it. The skin from Yagan’s back displaying his tribal markings was also taken as a trophy. An extract from the ‘Swan River Papers’ on 8th August 1833 makes mention of the deaths of Yagan and Midgegooroo.

Note the variations in spelling of names. ‘Yagan (or Eagan) and his father Midgegoroo have been shot, the “most treacherous foes and implacable enemies” of the settlers. This may teach the natives a lesson, for the certainty of immediate punishment for wrong is the best inducement to do right.’

 

In September 1833, Lieutenant Robert Dale (formerly Ensign Robert Dale) of the 63rd Regiment (West Suffolk) of Foot sailed from the Swan River Colony for Britain with Yagan’s head. It is reported that Dale had every intention of selling Yagan’s head to London scientists however Dale was not successful. Another tactic had to be developed to capture the imagination of the well-learned London academic society.

 

Dale displayed Yagan’s head along with his distinctive feather head dress, at various London elite gatherings. The head of Yagan was intended to be an anthropological specimen or curiosity for Dale’s guests to gape and prod at. This provided a vast amount of inquisitive attention to satisfy their inhumane interest, and would have delivered Dale with a handsome cash flow.

 

A friend of Dale, Dr. Thomas Pettigrew, a well-known London surgeon and antiquarian, conducted a phrenological study of Yagan’s head in front of the ‘privileged guests’ at a meeting in 1834. This would probably have been at the behest of Robert Dale who was keen to establish himself in these educated circles of knowledge.

 

Phrenology is the exhaustive study of the cranium, supposedly to exemplify a person’s personality, traits, and intellectual aptitude. Pettigrew was referred to as ‘Mummy Pettigrew’ for his propensity at studying Egyptian mummies and spared no time at examining Yagan’s head. Pettigrew’s 1834 phenological inspection found evidence of a gunshot wound to the back of the skull. The outlandish evaluations of the time were typical of European understanding that concluded with Yagan being of an inferior race with limited rational ability.  A detailed analysis focused on Yagan’s personality and other negative traits that were entirely false yet were engineered entirely to generate consummate interest to anyone present.

 

Great Britain, during the reign of Queen Victoria, were consumed with this practice of phrenology and relied heavily on insidious assumptions from those that carried out these studies, namely Dr Thomas Pettigrew, whose word was taken as gospel. These findings could never be proved but popular ideology of the time heralded this practice as being reliable and a source of continued significance. Fortunately, Pettigrew’s notes were maintained and served as vital reference years later when Yagan’s head was exhumed.

 

Interestingly, Dale not only displayed Yagan’s head at these soirees, he also had produced colour copies of his watercolour, ‘Panoramic View of King George’s Sound, Part of the Colony of Swan River.’  Painted in 1832 whilst Dale was stationed at King George’s Sound (Albany), the panorama served as a tool to advertise the benefits of prospective parties to relocate to the Swan River Colony. This included the environs of King George’s Sound and its surrounding region.

 

Additionally, this presentation was to subtly inform prospective settlers that all possible means had been taken to eradicate these unsavoury natives. Eventually in 1835, Dale donated Yagan’s head to the Liverpool Royal Institute for display purposes. Later Yagan’s head was taken into the custody of the Liverpool Museum.

 

By 1964, Yagan’s head had decayed to a point that it was taken and placed in a plywood box. Buried with a Peruvian mummy and a Māori head in the General Section Number 16 of Everton Cemetery in Liverpool, it laid there undisturbed.

 

The concerted efforts of the Perth (Boorloo) Noongar people to have Yagan’s head returned to his rightful tribal home in 1994, was met with continual frustration and rejection. The exact location of the burial was difficult as approximately twenty unborn babies had been buried on top of the cask and permission had not been obtained from the next of kin.

 

Finally in 1997, the Home Office in London granted permission for the grave site to be excavated albeit, this was a time consuming and a precision exercise to get to the cask without compromising the area. Following an exhaustive and meticulous operation, the investigating crew were able to locate the remains of the box, which amazingly contained the head of Yagan. A forensic palaeontologist from the University of Bradford positively ascertained the skull as being Yagan’s. The phrenological notes of Dr Pettigrew from 1834 were used to facilitate identification.  By August 1997, the return of Yagan’s head to the Whadjuk Noongar people was joyously celebrated.

 

A memorial burial was conducted on 10 July 2010 at Belhus, the site of the notorious slaying of Yagan. His spirit had finally returned and been laid to peace. Yagan’s legacy lives on today and should never be clouded over by other historical events.

 

Clearly a warrior and hero, who not only cared deeply for his people, but he also wished for nothing better than for white settler and resident Noongar people to co-exist amicably. I hope you have enjoyed this article on Yagan’s life and the example he endeavoured to portray amidst adversity.