Hilda Agnes BURNARD

BURNARD, HILDA AGNES (b. SA, 22 April 1873; d. Daw Park, SA, 9 July 1962). Women's and temperance leader, social activist.

The second of ten children of Richard and Caroline Woolcock (q.v.), Hilda Woolcock grew into womanhood as a committed believer during her father's early country ministry and subsequent transfer to the Baptists. At Mitcham she met Charles Burnard (1867-1953), also a committed believer but of Wesleyan tradition. Their decision to marry (13 June 1895), and her father's protective and irenic counsel, confirmed their recognition of the priority of personal and joint faith over denominational and parental claims.

In 1907 Hilda and Charles Burnard purchased the general store at Long Plains, 15km northwest of Mallala, settling there with five sons, for 20 years, and playing leading roles in civic, educational, community, and Christian activity with the Methodists.

Hilda Burnard was at the centre of the Long Plains community with commercial affairs at the store, as main operator of the district telephone exchange, and in church activities there and at Mallala. She played and taught piano, corresponded with relatives pioneering in SA and Qld, read, and honed her speaking and advocacy gifts. She and Charles were deeply affected by World War One as they provided solace to the bereaved, cared for their eldest son returning, ravaged, with meningitis; contributed to the war effort; and in depression days following extended credit to farmers.

She first served WCTU interests through the Mallala Union, founded in 1911. She was elected WCTU president at Long Plains (191727). Hilda Burnard and her family returned to Adelaide in 1927 primarily for her to serve as WCTU state president (1927-30) taking over from founding, admired, and longstanding president Mrs E W Nicholls (q.v.). She was also appointed an early JP. She also served as president, Women Justices Association.

As a dynamic and inspiring leader Hilda Burnard served again as WCTU state president (1931-4); vice-president (1937-41), treasurer (1943-7); as one of two honorary life presidents; and as a life member. To 1950 she served as a WCTU Superintendent for four departments: Petitions and Legislative (19289), Non-Alcoholic Products of the Vine (193648), Saturday Night Entertainment (1940-49), and Sunday School Work (1933-6). Thereafter she served as Superintendent of Racial and Moral Hygiene. Saturday Entertainment, the Status of Women; and as a member of Headquarters and Executive bodies; Resolution formulation, Finance, Literature and Publication, and the Australian Aborigines Committee. She was well-read and eloquent focused on the power of coordinated, individual, intelligent effort: there needs to be 'a great awakening of the Christian conscience, and a sense of individual responsibility for Christian citizenship', she declared, 1934. The way ahead required understanding of history, loyalty to God, and home; educational access, racial equality, discussion not violence, civic penetration by women with reasonable principles, for example: alcohol is 'a friend of disease'; 'gambling ... (is) a source of economic waste'; primary school principalships should 'be open equally to men and women'; 'Christian women should prepare themselves for public positions and then offer themselves for community life'; 'the idea that woman exists for the comfort and convenience of man and has no place outside the home has vanished', 1934; 'Divine power is released through the lives of men and women who live "with God"', 1934; 'educate, agitate, organize as never before'; and, 'the homeless single unemployed cause us grave concern for the individual and from a national point of view'.

Burnard's philosophy demanded equality of status for all, outlawing sexual discrimination, a tough stand on prostitution but with medical services equally accessible to men and women and prison reform. She upheld temperance ideals, advocated full citizen's rights for Aboriginals, urged the intelligent involvement of women in home, community and society pressed for recognition of the disadvantaged, based her arguments on substantial and well-articulated reasons. Thus she considered evidence of family deprivation and social fracture, scientific argument where relevant, the power of example, empowerment through education, and the need for advocacy. In public submissions (News, 28 Feb 1936), she argued that legalised gambling would diminish welfare services for hard pressed women and encourage those without means to contribute to their own poverty.

Burnard's arguments and values stemmed directly from her personal faith in Jesus Christ, whose gospel she persistently championed. In an early statement on the 'Necessary Conditions of Happiness' she asserted that 'human nature requires something more than earthly things to satisfy its craving ... The soul united to God in Christ Jesus His son may be truly happy': service to others followed as a human obligation leading to contentment.

Josephine Butler, Frances Willard and Evangeline Booth, together with 'the early Christians' modelled civic ideals for her. She played an active part in the Women's Non Party Association, with franchise and voting reforms. She served as a vice-president, SA Alliance, National Council of Women and Legal Women Voters. She advocated the ordination of women, and ensured women of education and trained in divinity were acknowledged and their gifts used. She chaired the Josephine Butler centenary, 1928 with the Rev Winifred Kiek, the first ordained woman in Australia, as speaker. She ensured her attendance at an Unley Methodist Quarterly Meeting, 21 Oct 1931, for the 'Question. Shall we admit Ladies as Ministerial Students & ordained ministers?'.

Her responsibilities as WCTU state president required leadership as speaker, chairperson, writer, resolution constructor, correspondent, mediator, initiator and advocate. Her office took her interstate, and she discharged duties as national treasurer. Upon her appointment as state president there were 38 superintendencies of work. Her mode of leadership exercised her mind, management skills, body, persistence and duty of care.

The realities of war and international affairs, together with WCTU and Christian conviction directed her involvement in peace and disarmament: as early as Armistice Sunday 1927 she convened a meeting in Adelaide to urge the Australian government to support arbitration or mediation to resolve international disputes. She extended her competence by undertaking WEA courses in international affairs, 1940-49.

From the inception of WCTU Saturday Night Entertainment at Willard Hall, Adelaide, 1927, she and Charles served together over 25 years, an effort that required organisation, public leadership charisma, musical entertainment; and recognition of the needs of the abused, lonely and homeless, and how to respond.

Her principles are well articulated in formal WCTU records: she integrated belief and action; accepted that God's forgiveness brought demands for service in home, community and public life; happiness came through service, especially redressing injustices; access to education is a right; self-education is a duty and privilege; democracy means universal franchise, open minds, debate, petition, legislative reform; men and women have common and complementary roles involving both at home and in public affairs.

Burnard was elected a local WCTU president at Goodwood, and Sturt District president. She held office at Goodwood Methodist Church Circuit and District. Charles Burnard participated supportively as a local preacher on a wide circuit in 'the lower north', Christian Endeavour advocate, a leader of the Methodist Order of Knights; and stood unsuccessfully as an independent for Boothby, a federal seat in the house of representatives, 1928. They were daily Bible readers, Isaiah being a favoured text.

Her commitment to Aboriginal welfare can he traced to four influences: her maternal grandfather, John Bottrill, was a long time friend of the Kaurna, known by them as 'The Great White King'; her uncle, Samuel Bottrill, was a fluent Kaurna speaker and friend of Princess Amelia who died at Point Pearce 1930; the Aboriginal leader David Uniapon was introduced to the Burnard family by her brothers on their return from northern SA on one occasion; while from its l 889 beginning WCTU 'work among Foreigners and Aborigines' developed systematically and with direct engagement with Aborigines.

The Aboriginal Advancement League Inc SA, a League for the Protection and Advancement of Aboriginal and Half-Caste Women, was inaugurated with WCTU and YWCA support in 1938. Hilda Burnard served as chair and vice-president, and in Adelaide Town Hall, 1953, called for funds for hostel accommodation, and affirmed that 'We want more ... (Aboriginal) girls educated'. As president she broadcast on several National Missionary Council's Aboriginal Sundays with Ivy Mitchell, Phyllis Duguid (also a president), and (Mrs) H C Herbert (secretary).

In 1946 an Australian Aborigines Committee replaced the WCTU department served by a Superintendent only. Phyllis Duguid was first chair, with Burnard a member without office. She was soon taking secretarial duties and the chair itself. The committee provided social entertainment for Aboriginal women and girls, but soon developed social justice concerns involving information gathering throughout Australia, with detailed interest in conditions at Point McLeay and Point Pearce in particular, but everywhere else in SA. AAC became involved in housing, provision of goods, meeting Aboriginals and their leaders, and the direct questioning of sources of injustice.

Charles Duguid influenced her and introduced her to substantial studies confirming her judgement of Aboriginal integrity and capacity. Her civic aspirations are summarised in her own words 'Aborigines ... may he enrolled and can vote at State Elections in NSW, Vic and SA—a few do—Commonwealth has a clause that should allow those who have a vote in the States to enrol in Commonwealth. Electoral Administration assumes this is not SO. We should persuade someone to contest it'. She fully supported Charles Duguid representing Adelaide in the foundation with Douglas Nicholls (q.v.) and others for the Federal Council for Aboriginal Advancement: she advocated steps to amend the Australian Constitution, which were attained after her death.

Hilda and Charles Burnard also served as members and officers of the longstanding Aboriginal Friends' Association, SA. She served on the SA Adoption Board, and supported Colebrook Home among others, retaining an affectionate concern for all children, and particularly prized by her grandchildren. She and Charles were not untouched by common tragedies: two sons saw action in world wars, while Ted, 1949, and Jack, 1957, were killed in separate vehicle accidents, each third party being associated with the liquor industry.

Samuel Bottrill, 'Aborigines', in R H Strickland, Chairman, Kangarilla Historical Records (Kangarilla Research Committee, 1955); Bruce Woolcock, A Family Who's Who: Woolcock and Field Family History in Australia 1839-1981 (1981); Isabel McCorkindale (ed), Torch-Bearers: The Women's Christian Temperance Union of South Australia 1886-1948 (1984); H R Taylor, The History of Churches of Christ in South Australia 1846-1959 (1959); Papers of Hilda Agnes Burnard, held by Donald F Burnard, Blackwood, SA; Minutes of the WCTU of SA Australian Aborigines Committee, 13 Feb 1947 to 29 Oct 1957, Adelaide, in Papers of H A Burnard; Minutes of the WCTU of SA Annual Conventions, 1889-1964, Mitchell Library, Sydney

IAN R BURNARD