The thing with Bolt is that he uses selective facts and very specific words and phrasing to distort the truth and present a warped version of reality.
Here's the first distortion of the truth. Daisy didn't express hatred for our past; she only said there were competing narratives about the impact of the British arrival. That is a fact, evidenced by the debate we're having. Nor did she express hatred for any institutions, including the royal family. On the contrary, she acknowledged and praised the Queen's life and service.
The language is important here, as is the use of quote marks to trivialise the significance of the words 'genocide' and 'stolen'. Genocide has a number of definitions depending on which institution or dictionary you use, but Bolt is relying on most people's tendency to think of genocide through the lens of the Holocaust, where the plan to systematically annihilate the Jews was basically written in plain English (German) for all to see.
Other genocides - see Rwanda and Cambodia, for example - had different characteristics. You can quibble about the use of the word in relation to Australian history, but there's no denying the large-scale widespread killing of Aboriginal people in the so-called Frontier Wars, something which even the most conservative of historians admit happened.
Here's a piece from the Australian Museum which argues that genocide is an appropriate descriptor of what happened in Australia.
And here's an interactive map from the Guardian and the University of Newcastle detailing the massacres. Whether it was genocide or not is just semantics.
As for Aboriginal people having "some form of control" over half the land, again the language here is important, designed to give you the impression that most of the country is off limits to the rest of us. It's a throwback to the scare campaigns around the Mabo decision and subsequent native title legislation, that Aboriginal people were coming to take your backyard.
It's true that large parts of the country are "Aboriginal land" in some form or another, but it's not ownership as you and I know it. They can't just build houses or businesses on this land - in most cases they can't do anything with it at all. Here's a story which highlights some of the complexities around land ownership and tenure, bearing in mind that this is one community of hundreds which was successfully able to secure a bit more agency over their own land - ie they're the exception to the rule.
Cultural traditions remain strong in some parts of Australia, with the Yolngu of Arnhem Land being one example. But elsewhere, much has been lost - songlines and stories, customs and traditional knowledge.
When the British arrived there were about 250 Aboriginal languages spoken across the continent. Today it's less than half that, and many of those are in danger of disappearing too. Government policy was the key reason for the decline, with Aboriginal languages banned on missions, and children who were taken from their parents punished for speaking their native tongue.
This is from the Commonwealth Office of Education in 1953: "There is a need everywhere for a planned, vigorous and maintained drive for English."
Linguist Arthur Capell wrote in 1964: "Government policy looks forward to the loss of Aboriginal languages so that the Aborigines may be 'assimilated'.”
Read the bolded quote below from the Chief Protector of the NT about 'eradicating' Aboriginal culture.
Sentence 1 is really just an opinion - an agreeable one to most - but it's all a matter of perspective really, as Yolngu continue to forage for yams and other traditional foods and enjoy mixing the traditional and modern worlds. But no-one (including Daisy) ever denied the benefits or joys of the modern, western world. Sentence 2 presumes that Aboriginal women prefer the western justice system over the traditional one - where's the proof of this? And even if it's true, so what? It doesn't undo all the other harms and impacts of colonisation. .
This is classic Bolt, using a very narrow framing of events to present an inaccurate picture of reality.
Just because there hasn't been a court case, doesn't mean the Stolen Generations don't exist. There's vast reams of evidence about the forced removal of Aboriginal children from their homes - a whole report actually, the Bringing Them Home report.
You can go in there and pretty much pick any page you want and read for yourself the policy in action. Here's an excerpt quoting the Chief Protector in the NT about 100 years ago:
Generally by the fifth and invariably by the sixth generation, all native characteristics of the Australian aborigine are eradicated. The problem of our half-castes will quickly be eliminated by the complete disappearance of the black race, and the swift submergence of their progeny in the white ...
Bolt and others will hide behind the "perceived danger" excuse, which is just another way of saying "it was for their own good", a smokescreen for the assimilationist policy articulated above, and in so many other places. Do we really want to pretend that every child taken from their parents was subject to neglect?
And really, it's not hard to find people who were members of the Stolen Generation. The legendary Jack Charles, who passed away last week, was one of them. Read his obituary.
Here's an excerpt from a speech by another - William Tilmouth.
I am mix-matched – a creation by others who decided they knew what was best for me. I am a product of assimilation. I am a product of being denied my identity, my family, my country, culture and my language.
In the west I am a success. I was the kid who came good – became a model working citizen, living in my own home, paying my rent in advance, hiding my identity and keeping my relatives at a distance.
What you see today, you might think is acceptable – but to me it’s not.
Why? Because I have spent a lifetime, along with my brothers and sisters, trying to rebuild and recapture all that was stolen and denied us.
I have a good command of English but I can not speak my own language. I have grandchildren but I was denied my mother and father.
Sometimes I don’t know where I belong or where I’m going – or who am I?
That is a question that you are left with: Who am I?
Coming here was hard for me, coming back up north. I was stolen and taken to Croker Island. Minjilang and its people hold some of my fondest memories as a child. There was heaps of nature but very little or no nurture. Notwithstanding the efforts of the cottage mothers who had to spread their love over 12 or so distraught children each.
Leaving Alice Springs was hard because I still cling onto home.
I am the sum of my experiences and my experiences are such that my life doesn’t have the cultural integrity and grounding that it should have.
I’m not recognised in native title.
I’m not recognised in land rights.
When my father’s traditional lands were given back, my brother and I were not even notified of the ceremonial handback. The apology meant nothing to me – there are too many sorries and not enough truths.