Living Landscapes Volume 1 ISBN 978-1-908787-40-8 Copyright © The Jane Goodall Institute Australia (JGIA) Thanks to Carl Davies for designing the layout of this book. Printed on Forest Stewardship Council approved paper. Reproduction or translation of any part of this book, except for short excerpts used in reviews, without the permission of the publisher is unlawful. Requests for permission to reproduce parts of this work, or for additional information, should be addressed to the publisher. While reasonable efforts have been made to ensure that the contents of this educational resource are factually correct, JGIA does not accept responsibility for the accuracy or completeness of the contents, and shall not be liable for any loss or damage that may be occasioned directly or indirectly through the use of, or reliance on, the contents of this educational resource. All links to websites were valid between January 2021 and September 2021. As content on the websites used in this resource book might be updated or moved, hyperlinks may cease to function.
Living Landscapes
ugh Australia’s rich an o r h t y e d diver rn se Indi a jou genous c ultures
Volume 1
Edited by Jennifer Cunningham and Abbie Mitchell
Aboriginal and Torres Strait Islander readers are advised that the following pages may contain images, voices and names of people who have died.
The Jane Goodall Institute Australia and Petaurus Education Group acknowledge with deep respect the First Nations of this land we now call Australia. We recognise their continuing connection to Country, and acknowledge that they never ceded sovereignty. We thank them for caring for our living landscapes since time immemorial. We acknowledge and respect the continuation of cultural, spiritual and educational practices. We pay our respects to Elders past and present and emerging, and extend that respect to all First Nations people reading this book.
Special Thanks We show our great thanks and appreciation to Liz and Anthony Phillips (The Phillips Foundation), Bill Gee and Sue Crothers (The Manaaki Foundation), Samanatha Baillieu and Madeleine Noble (The Yulgilbar Foundation), and the Don Hanson Charitable Foundation for their generous funding support in making this book possible. We would also like to thank the Petaurus Education Group, Royal Institution of Australia, Redfern Natural History Productions, University of Adelaide, and Resilient Youth Australia for their support in developing the content, associated teacher resources and research.
www.thephillipsfoundation.org.au
www.donhansoncharitablefoundation.org
This book would not have been possible without the generous contribution of the following First Nation groups, whom we thank wholeheartedly for their time, guidance and patience as we compiled these pages.
Yarkuwa
Banbai Rangers
Contents Special Thanks
2
Foreword by Dr Jane Goodall
4
Foreword by Baringa Kukoyi
6
About this Book
7
Introduction
11
Masigalgal
12
Girringun Aboriginal Corporation
24
Banbai Rangers
34
Darug Custodian Aboriginal Corporation
48
Yarkuwa Indigenous Knowledge Centre
62
Mirning Council of Elders
72
South West Aboriginal Land and Sea Council
82
Kiwirrkurra Rangers
94
Martuwarra Fitzroy River Council
106
Gundjeihmi Aboriginal Corporation
120
Dhimurru Aboriginal Corporation
130
Conclusion
142
Glossary
144
Dr Jane Goodall’s Story
154
About Roots & Shoots
156
About Petaurus
157
Credits
158
About the Editors
159
Index
160
Foreword by Dr Jane Goodall
Founder, Jane Goodall Institute and UN Messenger of Peace It is with great pleasure that I contribute a foreword to this outstanding book, Living Landscapes: a journey through Australia’s rich and diverse Indigenous cultures. It is an enriching experience hearing the voices of Indigenous communities in Australia who have contributed to this book. They share their experience of living in harmony with the natural world and show a true understanding of what we need to do to protect it. By the time you read this book the UN Climate Change Conference of 2021, COP26, will have been and gone. As I said in my recent message for International Day of Indigenous People, I think that now, more than ever, we need to listen to and learn from the voices of Indigenous people all over the world because they have been guardians of their lands for generations. At this time, we know that the climate crisis is threatening the future of life on earth as we know it, and it’s of the greatest importance that Indigenous leaders play an active role in all discussions as to how we should address the crisis. Indigenous Nations have always recognised that their lives are linked to the health of the environment and that we all suffer as the land is gripped by drought, deforestation, loss of biodiversity and wildfires. Despite the fact that Australia’s Aboriginal and Torres Strait Island People societies have been discriminated and marginalised, they have maintained a strong bond with the natural world even when they have been driven from their land. Australia’s Indigenous People play a very important role in fire management as well as biodiversity conservation and sustainability,
4
Foreword by Dr Jane Goodall
maintaining their traditions and language and passing them on to the next generation – and to anyone who will listen. I have urged world leaders and conservationists to heed the wisdom, innovations, technologies, and spiritual values of these Indigenous Nations. For they are developing solutions to the environmental challenges we face. It is so important that, as we strive to slow down climate change and biodiversity loss, we employ our amazing intellects but also employ the love and compassion of our hearts. I truly believe that only when head and heart work in harmony can we attain our true human potential. This is something that First Nation people’s have always known so it is really important that we work together to find solutions to our problems before it is too late. Living Landscapes is a wonderful book. Not only does it help us to learn more about the way of life of Australia’s First Nations People, but it offers powerful opportunities for non-indigenous youth to join hands with their Indigenous brothers and sisters. In this way they will learn that that we are stronger when we work together. I commend this beautiful book to you and thank all the contributors from the many Indigenous communities in Australia who have made it possible.
Dr Jane Goodall, DBE August 2021
For more information please check: www.rootsandshoots.org.au LIVING LANDSCAPES
5
Foreword by Baringa Kukoyi 2021 Jane Goodall Institute Australia Board Observer As a Turrbal Songwoman and the 2021 JGIA Board Observer, it is an absolute honour to contribute a foreword to Living Landscapes: a journey through Australia’s rich and diverse Indigenous cultures. Living Landscapes inscribes First Nations in our rightful place at the centre of this country, with stories that are as old as the land itself. Aboriginal and Torres Strait Islander peoples have a deep and abiding connection with, and inherited responsibility for the places we call home; that sense of connection shapes who we are. It is one of the core values of Living Landscapes. In this riveting book, you will have the opportunity to delve into the interesting works and projects that different First Nations groups are undertaking to Care for Country across Australia. In Living Landscapes, you will hear from a diversity of voices, including those of the Elders, Culture Bearers, and Traditional Owners all around Australia who have shared their insights about Country. Living Landscapes reflects the fact that all of its contributors are real people living real lives, just like you or me, and they interact with the natural world around them. At its heart is the living landscape, a cultural expression which sees human life and all other life as interconnected with no dividing separation between them. In this book you will meet people whose understanding of the world around us has been passed down through countless generations. Living Landscapes will open a door for you into an intimate relationship with some of the First Nation peoples, and the animals and plants that share this land with them. It will lift the veil on a culture that has deep significance in our country. We have been in these lands for more than 60,000 years. The ability to live on Country is an Aboriginal birthright, and a fundamental element of our culture. Hopefully this book will inspire you to reconnect with Country and understand how you can work with Indigenous Australians to protect it as the living landscape that it is. 6
Foreword by Baringa Kukoyi
About this Book
‘Nothing
about us, or for us, without us’
This book is a compilation of knowledge and perspectives freely contributed by the First Nation organisations you will meet in its pages, and it belongs to them. Through these valuable contributions, readers can learn from primary sources of information; from the knowledge holders themselves. The Jane Goodall Institute Australia and Petaurus Education Group have striven to ensure full, prior and informed consent in the inclusion of all text and images you can see in this book. We are guided by the Our Knowledge, Our Way guidelines*. In the spirit of Dr Jane Goodall’s work, our requests for contributions started with stories about conservation and the interconnectedness of all beings. This resulting first volume will take you on a journey towards understanding some of the work First Nations are doing to Care for Country, and why they are doing it. The process of compiling this volume was informed by our team’s existing relationships with First Nations groups across Australia. There are countless more stories to tell from Australia’s living landscapes, and we hope these can be shared in future volumes of this book. The task of editing the contributions from First Nation groups has only been to ensure accessibility for a young reader. Quotes and capitalisation have been treated consistently throughout the book where this fits with the wishes of the contributors. We acknowledge that each chapter has a different voice and language, and that this is part of the journey for readers. * www.csiro.au/en/research/indigenous-science/indigenous-knowledge/our-knowledge-our-way LIVING LANDSCAPES
7
Book Structure Eleven groups have contributed to this volume of Living Landscapes, and each have their own chapter which showcases their story and the work they do. Although the content of this volume is very diverse, the structure of each chapter is consistent, comprising the following main sections:
About Us
This section is an overview of who this chapter is about in their own words. Their logo is shown, a map depicts the location of their Country, along with a temperature and rainfall graph. Sometimes the Traditional Owner groups are noted and a vision for the future is outlined.
About Our Work / About This Project
This section provides more of the story about what this group does, why their work is important, their connections to Country, and why they have chosen to share the knowledge presented in their chapter. All images and words are provided by the group (image acknowledgments are presented in the Credits chapter).
8
Book Structure
About Our Country
A description of that part of Australia to which each group is connected. This can include landforms, vegetation types, significant species, and main human features like towns. Sometimes the main threatening processes are mentioned. A map is shown to guide you, and the climate of the area is shown in a graph.
Species Profile
This is a scientific insight into some of the special animals you read about in the chapter. Each species profile is written by the Jane Goodall Institute Australia team with contribution from the chapter authors. It includes the animals name in local language, the common name in English, and the scientific name, as well an explanation of each animal’s habitat, diet, interesting facts and local cultural significance or role.
Learn More
This section entices you to DISCOVER more, CONNECT further and CHALLENGE yourself. Hover your device over this QR code to link straight to the Living Landscapes page of the Roots and Shoots website. Here you will find the webpages of all the First Nation groups who have contributed to this volume, plus other resources all suggested by them where you can learn more. There are films to watch, games to play and activities to do in your class. Use this QR to take you there right now!
Glossary (pages 144-157)
Here you can find an explanation of some of the key words used in this book. Each has its source noted using the Harvard Referencing System. Many of these concepts will take a lifetime to fully understand, and we suggest you ask your teachers and listen to what these words mean to different people you meet, especially people from your local First Nations.
www.rootsandshoots.org.au/livinglandscapes
LIVING LANDSCAPES
9
In 1940, anthropologist Norman Tindale* published this map, his attempt at showing the diversity of Aboriginal language groups across Australia. It was among the first maps of the continent to suggest that Aboriginal language and Nation groups are connected to specific places. While other maps showing Aboriginal language and Nation groups have since been developed, most show boundaries that are still contested and not endorsed by First Nations. Tindale’s work played a key role in helping to overturn the concept of Australia having been terra nullius (land belonging to no-one). *The editors of this book wish to acknowledge that many of Tindale’s methods caused significant harm to First Nations people and culture.
10
Book Structure
Introduction This land we call Australia is home to hundreds of First Nations cultures. From its many islands to its vast deserts and rich forests, every waterway, valley, tidal zone, rock and beach, as well as the creatures that inhabit them belongs to one of these Nations. Each Nation has a unique culture: born from Dreaming, shaped by seasons and climates and the abundance they provide, surviving through invasion, held through the era of forced assimilation, and carried on to today. Within these Nations, as in any nation, families have travelled their own paths and live to tell different stories based on their own, unique experiences. This book seeks to show you a vibrant and living cultural diversity, with elements you may be familiar with, and others you may realise you are only beginning to comprehend. In compiling this book, we recognise that we can only tell the stories of those we ask. The pages of this book cannot hold all knowledge, or tell a full story, but rather give you a chance to listen to First Nation voices as they talk about their connections to Country. This book seeks to entice you to discover more, learn more, and experience the lifelong journey of understanding culture. The diverse cultural knowledge of these First Nations is the key to connecting to the diverse living landscape of Australia. It is for this reason that we give you this book. Connection has never been more important. Respecting our interconnectedness with the land and its creatures, has never been more important. Connecting with fellow humans, sharing knowledge as we find a path forward as custodians of this world, has never been more important.
LIVING LANDSCAPES
11
Masigalgal
Yauk (Layoak) Islet, is one of the many uninhabited traditional islands that surround Masig (Yorke) Island.
12
Masigalgal
LIVING LANDSCAPES
13
Masigalgal
Masig / Yorke Island, Torres Strait Co-authored by Torres Strait Regional Authority’s Traditional Ecological Knowledge project and Masigalgal Rangers.
About Us
Our Country
Masigalgal are the people from Masig (Yorke Island), a small coral cay 160km north-east of Thursday Island with a population of approximately 270 people.
Masig Island
Masig and the surrounding eleven islands within the Masigalgal Native Title determination are part of the Kulkulgal Nation of the central Torres Strait. Their traditional language is Kulkalgau Ya, a critically endangered dialect of the Kala Lagaw Ya language of the western Torres Strait. °C 45 40 35 30 25 20 15 10 5 0
14
MEAN MAX. TEMPERATURES & RAINFALL
J F M A M J J A S O N D
Masigalgal
mm 450 400 350 300 250 200 150 100 50 0
Masig from the air
About Our Country The main inhabited island of Masig and connected uninhabited island of Koedal are on a narrow reef system. The topography of Masig is very flat with ground level generally less than three metres above local mean sea level. More than half the island is covered in undisturbed vegetation including dense trees on the eastern and western parts of the island. Native title is recognised over Masig and is held in trust by the Masigalgal (Torres Strait Islander) Corporation RNTBC – see logo. The main threatening processes affecting the Masigalgal land and sea management area relate to climate change (coastal erosion, sea level rise), the spread of pest plants and animals from nearby Papua New Guinea (PNG) and declining water quality (including marine debris). Because Masig lies adjacent to a major shipping channel, its people are also concerned about the damaging impacts a vessel running aground on one of the many surrounding reefs could cause to the environment.
Tagai Primary school students with Traditional Owners, Rangers and TEK team
LIVING LANDSCAPES
15
Our Seasonal Calendar The Masigalgal Seasonal Calendar was developed by Masigalgal Elders and Rangers. The calendar was created as a learning tool to help preserve and promote traditional cultural knowledge that the Masig Elders possess in addition to supporting the preservation of Kulkalgau Ya language. Masigalgal recognise four distinct seasons throughout the year: Naigai, Zei, Kuki and Woerr. The timing and duration of these four seasons vary from year to year and for generations, Masig Islanders have observed signs in the winds, weather, sea life, plants and animals that tell them when one season is expected to transition to another. In every season, Masig Islanders harvest and utilise a variety of different resources from both the land and sea.
Waumerr flying low indicate rough weather is coming
Biru Biru migrate seasonally
Community celebrations, hunting, gardening and cultural activities are based around this annual cycle of resource availability and renewal. In the past, Masigalgal worked together and relied on these resources for survival which continues to this day. Everything used came from nature. The foundation of this conservation philosophy is Gud Pasin and Mina Pawa (good ways and appropriate behaviours), which respects the wisdom and knowledge of their forefathers. It is vitally important to Masig Elders that the collective wisdom and knowledge of their ancestors is passed down to the younger generations to keep the Masig culture rich and strong into the future.
16
Masigalgal
Coconut palm
Tracks of a Buthu
KUKI season is indicated by the build-up of Begai (big storm clouds) and lightning in the far northwest. When
Kuki arrives, the wind blows from the north-west and brings heavy rain and squalls with hot and humid weather. Masigalgal know the weather is turning rough when the Waumerr (frigate birds) fly low in the sky. The cooling rains of Kuki replenish the wells and water tanks. Crops in the garden grow quickly. During this season, tree logs including Tuku (nipa or mangrove palm) and Bissi (sago palm) wash down from the Fly River in Papua New Guinea and are collected by Masigalgal. Some of these logs are used to carve Makarr (model canoes) and Warup (drums) or for building purposes. The Gainau (pied imperial pigeon) and Weiba (rose-crowned fruit dove) become fat and plentiful during this season due to the abundance of ripe fruit on the island. The eggs of Sara (bridled tern) and Sileu (little tern) are harvested during this time.
ZEI
is the season between Naigai and Kuki. It is a short season, when the wind comes from the southwest and blows in the afternoons. Zei will blow stronger closer to the full moon and the new moon. The Zei wind is described by Masigalgal as a ‘jealous wind’ that ‘fights’ (or alternates) with Naigai and Kuki. The Zei wind is a sign of Buthu waru (nesting turtle season), which is indicated on Masig and surrounding islands by the Piru (flower stalks and dried leaves) of the Urab (coconut) falling in abundance. The tasty fruit of the Kurad (beach cherry) are red and ready to eat in this season. Mosquitoes are also in abundance.
WOERR / SAGERR
season is named for the Woerr wind (also called Sagerr) which blows from the southeast and is the predominant wind throughout most of the year in the Torres Strait. Woerr is considered to be a forceful wind with a strong personality - it can blow from April to September. When the Biru Biru (rainbow bee eater) fly from south to north towards Papua New Guinea, it is a sign that Woerr will soon arrive. The start of Woerr on Masig is indicated by the Zugubal constellation which appears clear in the night sky early in the morning and by the heavy flowering of Pulla (beach convovulous) along the shoreline. Small Woerr rain at the start of the season provides water for the Manietha (cassava) and Kumala (sweet potato) and keeps them growing in the drier months to follow. They will be harvested later in Woerr. The presence of Waumerr (frigate birds) flying high in the sky and the Gapu Nathar clouds indicate breaks of fine weather during this normally windy season.
NAIGAI
is the season of hot dry weather and calm winds. The constant wind of Woerr eases during this time and the seas become calm. During Naigai, the sky remains red for a long time at sunset (Kulkanathan), indicating that the weather will be Muthuru (fine). For Masigalgal, Naigai is the time for traditional house maintenance, preparation for the coming wet season and trading with Papua New Guinea coastal villages. Gardens are prepared for the coming rain by clearing grasses and bushes, burning these in piles and using the ashes to improve soil fertility. Fallen ripe fruits of Ubar (wongai) are collected from the ground in the Sau (ubar orchards) and dried in the sun. The start of Sulawal (turtle mating season) during Naigai is indicated by the ripening of the Kubil Gim fruit (sea ebony) and the flocks of Biru Biru (rainbow bee eater) flying south to the mainland. LIVING LANDSCAPES
17
JANUARY (ZEI/ KUKI) 1. Dhangal (Dugong) apu kaz (young). 2. Waru (Green Turtle) hatching. 3. Waumerr (Frigate Bird) hunted. 4. Floating logs from Fly River used to carve warup (drums) and makarr (model outrigger canoes). 5. Growing time in the gardens. 6. Usarrkun (Coastal Boodyara) fruiting. 7. Weiba (Rose Crowned Fruit Dove) fat and plentiful. 8. Winds from the north west. FEBRUARY (KUKI) 9. Uzi (Stonefish) close to beach. 10. Wonawa (Hawksbill Turtle) nesting. 11. Kipru (Seagull) and Bell Bell (Beach Stone Curlew) call out on beaches. 12. Tuku (Mangrove Palm), Bissi (Sago Palm) and Dhukun (Mangrove seeds) wash up on beaches. 13. Aubai (Noni Tree) fruiting. 14. Mipa (Australian Almond) flowering. 15. Waumerr fly low in the sky. 16. Lowest and highest tides of the year. Hot humid weather. MARCH (KUKI) 17. Kaiar (Crayfish) return. 18. Sileu (Little Tern) eggs collected. 19. Ongoing planting of Manietha (Cassava). 20. Kowsarr (Pandanus Spiralis) flowering.
APRIL (KUKI/ WOERR) 21. Sabai (Unicorn Fish) get fat. 22. Wonawa (Hawksbill Turtle) hatching. 23. Kapui (Wood Swallow) arrive. 24. Garden harvest time. Rogation Sunday. 25. Biru Biru (Rainbow Bee Eater) arrive from down south. 26. Gainau (Pied Imperial Pigeon) fat and plentiful. 27. Mipa (Australian Almond) fruiting. 28. Zugubal stars in the night sky mean strong winds. 29. Winds from the south east. MAY (WOERR) 30. Kuzi (Sea Eagle) seen gliding up and down on the beach front. 31. Gasi (Arrowroot) harvested. 32. Seeds of corn, pumpkin, and watermelon dried and preserved. 33. Ubar (Wongai) flowering. 34. Pulla (Beach Convolvulus) flowering. 35. Kowsarr fruit starts to ripen. 36. Cooler weather and drier time. JUNE (WOERR) 37. Fish are fat. 38. Blue string arrive. They indicate plenty of Kaiar on reef. 39. Manietha (Cassava) and Kumala (Sweet Potato) watered by small woerr rain. 40. Abus (Ubar young fruit) developing from flowers. 41. Small woerr/ sagerr rain. JULY (WOERR) 42. Thup (Sardines) arrive. 43. Makarr (model outrigger boat) racing. 44. Mukami (Sea Trumpet) flowers and fruit. 45. Gainau nesting. 46. Gapu nathar (fine weather clouds).
18
MASIGALGAL
AUGUST (WOERR) 47. Kaiar are mating. 48. Diving for Kabarr (Trochus Shell) on kai gath (big reef). 49. Manietha and Kumela harvested. 50. Mekei (Beach Almond) flowering. 51. Ubar (Wongai) fruit is kobei (red) and ghee (ripe). 52. Gainau eat kobei Ubar fruit. 53. Waumerr flying high indicates fine weather. SEPTEMBER (WOERR/ NAIGAI) 54. Sulel Wiai (Mullet) and Parrsa (Happy Moments Fish) mating time. 55. Kurrs (Hammerhead) and other sharks on the reef. 56. Perthi (Sooty Oystercatcher) fly from south to north. 57. Traditional time of house building and maintenance. 58. Burn grass and clear land for gardens. 59. Kurad (Cedar Bay Cherry) starts to flower. 60. Native Ixora flowering. 61. Stars are twinkling, flashing quickly. 62. Kulkanathan (sky red for a long time at sunset) indicates fine weather. OCTOBER (NAIGAI) 63. Kaiar move to Yule Island off PNG to spawn. 64. Bell Bell whistling on beach indicates turtle nesting. 65. Sara (Tern) fly in pairs. Kakurr (eggs) collected. 66. Ghee Ubar (black Wongai) fruit is dried producing kaigai and stored in sacks of dried Ak leaves. 67. Kuthi (Native Yam) harvested. 68. Uzu (Lockerbie Satinash) starts to flower. 69. Urab (Coconut) stalks and flowers very dry and fall in abundance. 70. Biru Biru flying south and ripe Kubil Gim (Broad Leaved Ebony fruit)
are a sign of sulawal Waru (mating Turtles). 71. Hot and dry weather. Calm winds and seas. NOVEMBER (NAIGAI/ ZEI) 72. Fish spawning on the reefs. 73. Bithai (Squid) caught when calm. 74. Buthu Waru (Turtle nesting) season. 75. Mosquitoes abundant. 76. Traditional time of trading with PNG visitors. 77. Vegetable seeds planted in gardens. 78. Kubi (Gainau flocks) fly to mainland for water. 79. Cezangai (Little Gooseberry Tree) fruiting. 80. Kebun (new fruit of Mekey). 81. Winds from the south west in the afternoon. Stronger close to the full and new moon. DECEMBER (ZEI/ KUKI) 82. Thupmul (Rays) are fat. 83. Koedal (Crocodile) passing through. 84. Kalu (Eastern Curlew) fat and ready to eat. 85. Awai (Pelicans) on sand spits. 86. Ludai Urui (Christmas Beetles). 87. Muthi (Cicadas) sing. 88. Kurad fruits are red and ready to eat. 89. Uzu (Lockerbie Satinash) fruiting. 90. Begai (big storm clouds) and lightning in the north west.
LIVING LANDSCAPES
The Ubar (Wongai) Tree
EE (Black Fru H G it )
uit) Fr
K
O
(Red/ Ora ng e
Young Gre S( en U B
I BE
uit Fr
A
The Ubar (Wongai) tree is a culturally significant plant for Masig families and throughout the Torres Strait
)
KA
USA (Flowe rs
arly Sag
et (Dryp es Depl e a e
Ti me
or E
r er
Ak tree (Drypetes deplanchei) Use: Leaves cut and dried and placed into sacks with Kaigai to preserve Ubar wood is prized for carving, the making of Whaps (turtle or dugong spears) and for firewood
nc
i) Use: Leaves cut and dried and placed into sacks with Kaigai to preserve
20
Masigalgal
Naigai Time
I (Drie dF IGA A r K
All Year Weiba (rose crowned fruit dove, left) and Gainau (Torres Strait pigeon, right) feed on fruits
he
Ak
tr
ki
e rr Tim
e rr Tim
t) ui
)
Ku
Sage
Sage
Ubar tree bark
1. Fallen Kobei collected from the ground
UBAL (Ubar seeds) are used to make traditional and modern jewelry, decorations and Zamiak (dance apparatus) 2. Kobei Ubar fruits are dried in the sun on mats of Nguzuru (Dodder Laurel) and turned by hand until dry
Sections are called Thab
Sau (grove of Ubar trees or bush orchard). Ubar is found on the majority of Masig Islands and the fruit is used as a food source by Masigalgal and by birds. The timber is used for the carving of Whaps (dugong and turtle spears) and as also a firewood. The seeds are used to make jewelery.
Serr Sarr (twigs) are used to separate different stages of drying Dried stems of Nguzuru 3. Kaigai (dried Ubar fruit) is placed in sack bags or Urab Niss (Coconut leaf) baskets and layered with dried Ak leaves to preserve for use all year Ak leaves Kaigai ubar
When the fruit of Ubar are ripe, this tell us that it is Sulwal (turtle mating season) around Masig. Important birds such as Weiba (rose-crowned fruit dove) and Gainau (Torres Strait pigeon) eat the fruit. Ubar trees are traditionally marked with a Gellarr (Urab Niss / coconut leaf) when the tree flowers in order to mark ownership. The Urab leaf is either cut and hung in the branches of the Ubar tree or wrapped around the trunk.
LIVING LANDSCAPES
21
Waru (Green Sea Turtle) Chelonia mydas
The diet of Waru changes with age – young Waru eat fish eggs, sponges and small invertebrates then graduate to a mostly herbivorous diet of sea grass as they mature. The vibrant green chlorophyll contained in the sea grass colours the fat of the sea turtle, making them appear green – hence their English name. Waru migrate long distances to feed far away from the place of their birth. But in October, when the Biru Biru (rainbow bee eater) fly south on their migration from PNG it indicates to the Masig people that it is Waru mating season (Sulwal). Soon after, the whistling cry of the Bell Bell (beach stone curlew) signals that the Waru are nesting. Slowly female haul themselves onto the beach where they dig a hole and lay up to 200 eggs above the high tide mark.
Waru return to their birthplace to breed
The eggs incubate in the sand, the temperature determining whether the hatchling will be male or female. After about 60 days, as the logs float from the Fly River, Papua New Guinea, the young hatch and scramble to the water. Only about 1% of them will mature to breed 20-50 years later, growing from a tiny hatchling to over 1.5 metres long. Weiba is important for seed dispersal
Weiba (Rose-Crowned Fruit-Dove) Ptilinopus regina
The season of Kuki is when the Weiba (rose-crowned fruit dove), a traditional food source for the people of Masig Island, are fat and plentiful. This beautiful species of the rainforest ecosystems of northern and eastern Australia also plays an important role in dispersing seeds across the islands. As a fruit dove it’s diet consists of rainforest fruits, and it helps to distribute the seeds via its faeces, and by dropping partially eaten fruits to the forest floor. It moves about following seasonal food. Even though it is so bright, it is often heard rather than seen, as the base tones of its call escalate from a simple ‘hookcoo’ to a rapid ‘coocoocoocoo’. Weiba usually mate for life, and every year create a scrappy twig nest high in the canopy for the single chick they produce.
22
Masigalgal
Kaiar (Tropical Rock Lobster) Panulirus ornatus
Kaiar are most common in the tropical waters of the northern Australia, where their lifecycle is centered in the Torres Strait. After hatching, the larva moult many times as they continually change to resemble a mini adult. Having drifted on the ocean current, they settle in the safe waters of estuaries and inlets along the coast and islands, camouflaged by their multi-coloured patterns.
Kaiar have intricate colouration which acts as camouflage
At about two years the sub-adult lobsters move to the holes and caves of offshore reefs, where they emerge at night to hunt shellfish, sea urchins and seasnails. Finally at between 3-5 years, having grown to feature a carapace (head area before the tail) of 9-12 cm, they undertake a breeding migration.
The arrival of blue stings (blue bottles) to Masig Island is a sign that the migration is underway. Kaiar are abundant in the waters as their numbers accumulate on the march across the ocean floor, hundreds of kilometres, to return to the place of their birth - Yule Island (near PNG). Having mated, each female carries the sperm from the male, and in a process called spawning she releases it to fertilise her eggs.
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Meet Rangers discussing the threat of climate change to their island homes and explore the biodiversity of the Torres Strait. • Download your own version of the Masig Seasonal Calendar. • Check out other incredible calendars from the Torres Strait region and learn more about how they are made. • Explore more seasonal calendars from across Australia – can you find one near you?
www.rootsandshoots.org.au/livinglandscapes
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Girringun Aboriginal Corporation
Over twenty years ago, founding Girringun Elders had a vision of Traditional Owner Rangers, caring for land and sea Country. Today, it’s a reality. Girringun Aboriginal Corporation cares for over one million hectares of land and sea on behalf of Traditional Owner groups in North Queensland, including the beautiful Hinchinbrook Island
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Girringun Aboriginal Corporation
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Girringun Aboriginal Corporation Cardwell, Queensland
Co-authored by Girringun Aboriginal Corporation
Our Country
About Us
Girringun is the name of the ancestral creator of the Warangnu, Jirrbal, Warrgamay and Girramay people.
Cardwell
This ancestral creator is responsible for the marriage and hunting lore. Girringun Aboriginal Corporation is located at Cardwell, half-way between Townsville and Cairns in North Queensland.
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Girringun Aboriginal Corporation
The corporation represents the interests of Traditional Owners from nine tribal groups: Bandjin, Djiru, Girramay, Gugu Badhun, Gulnay, Jirrbal, Nywaigi, Warrgamay and Warungnu. We have five core programme area — Girringun Aboriginal Rangers, Indigenous Protected Areas, TUMRA (Traditional Use of Marine Resource Agreement), Biodiversity and Native Plant Nursery and Girringun Arts Centre and Keeping Place.
Girringun Aboriginal Corporation was influential in the Queensland Government decision to rename Lumholtz National Park.
Blencoe Falls plunges 90 metres.
After almost a decade of negotiating with the government, the Country was renamed Girringun National Park in 2003 in recognition of the connection that the nine tribes of Girringun have with the land. Our trailblazing success is driven by the Elder’s desire to keep Country, people and culture strong.
About Our Country Girringun Country is a diverse tapestry of rich tropical rainforest, idyllic coastal panoramas, sweeping mountain views, waterfalls and vibrant waterways. Girringun Aboriginal Corporation cares for over one million hectares of land and sea on behalf of Traditional Owner groups in North Queensland. The Ancestral lands of our nine Traditional Owner groups encompass land around North Maria Creek to El Arish and southwest to the Tully River, north to Ravenshoe and Herberton, south to include Country to the east of Einasleigh, southwest of Greenvale and east to Rollingstone on the coast. The offshore islands and waters surrounding Hinchinbrook, Goold, Brooke, Family and the Dunk Islands are also included in this area. LIVING LANDSCAPES
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Biodiversity and Nursery Programme The Girringun Biodiversity and Nursery Programme involves the restoration of habitats and corridors for endangered species including tree kangaroo, mahogany glider and cassowary. This restoration work includes control of pest weeds, revegetation of areas damaged by natural disasters such as cyclones, and the collection and propagation of local endemic plants, trees and grasses for use in revegetation work. Over time, the vast majority of plants required for the revegetation work will be supplied by the Girringun Native Plant Nursery. The Biodiversity and Nursery team conduct much of the on-ground operation to achieve meaningful management outcomes for Girringun, with a strong emphasis on culture and Caring for Country both land and sea. Cycad
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Girringun Aboriginal Corporation
The biodiversity team Flame trees
Girringun Aboriginal Rangers Over twenty years ago, founding Girringun Elders had a vision of Traditional Owner Rangers, caring for land and sea Country. Today, it’s a reality. For many years, the Rangers struggled for funding and recognition. Today, the Girringun Aboriginal Rangers are a dynamic team of Indigenous men and women working and managing many of the cultural sites and land and sea Country throughout the 1.2 million hectares of the Girringun Indigenous Protected Area (GIPA). Rangers are well resourced, highly trained and skilled in all aspects of land and sea management. ‘Our Rangers are absolutely vital in proactive, culturally based management...’ To protect the cultural and environmental values of this biodiverse Country, the Girringun Rangers:
Rangers doing a controlled burn
• Undertake traditional and hazard reduction burns to reduce the likelihood of high intensity wildfires • Participate in the conservation of mahogany glider and Southern cassowary populations through revegetation programmes, recovery team meetings and public education and awareness campaigns • Protect and maintain cultural sites through clearing debris, managing fire and weeds, and installing feral animal exclusion fences • Monitor and manage weed infestations • Undertake independent and joint marine patrols • Work in partnership to control feral pigs and to maintain walking tracks in national parks • Engage young people in Caring for Country, including through school, cultural centre, and youth detention centre visits
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Wabu Jananyu Project
The demand for bush foods is growing, and Girringun is seeking to grow with it. Our goal is that rainforest fruit production will provide an economic opportunity for all nine member groups to utilise their land, work together and collaborate to be a major actor in the bush food sector. A 3-stage project is envisioned, which involves: • Establishing a rainforest fruit orchard with an initial 500 trees • Developing the nursery to supply rainforest fruit trees • Expanding the rainforest fruit orchard to 4,000 trees whilst working with member Groups of Girringun to establish their own rainforest fruit production Forecasts indicate the project will become financially viable from year seven onwards once fruit trees have begun to mature and bear fruit. This is the length of time to viability for other similar fruit tree varieties such as avocados. Initial estimates suggest that the nursery and rainforest fruit orchard would have significant Indigenous benefit, including: • Five to ten new jobs • Significant income from fruit sales and nursery sales • Opportunity to hold cultural events and provide education on propagating and growing native rainforest fruits • Environmental improvements through the restoration of cleared and degraded Indigenous lands • Opportunity for multiple Indigenous Traditional Owner Groups to work together to build a financially viable business on land where they have previously had limited economic opportunity
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Girringun Aboriginal Corporation
Working on kangaroo grass on the nursery
Art Centre and Keeping Place
Emerging from the rainforest canopy and a culture spanning countless generations, the work of Girringun artists is attracting a lot of attention. Established in 2008, the Girringun Art Centre, represents artists from nine Traditional Owner Groups. The Traditional Country of these groups covers some 25,000 square kilometres of Country in Far North Queensland. Objects from this Country are significantly different from those of much of the rest of Australia. Weaving is done by both men and women, and the diversity of resources between land and sea have resulted in a vast array of implements being crafted for use. A living functioning art centre, it is not unusual to see artists in the workshop developing new work and honing their craft. The stories and environments of this ancient culture are being transformed daily into visual images and designs by weavers, painters, potters, textile artists and makers of traditional objects. These artists bring to life the unique cultural story and expression of the distinctive Aboriginal rainforest art traditions and culture of the Girringun region, to share with the world.
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Mahogany glider are only found in a very small area of Australia
Mahogany Glider
Petaurus gracilis The mahogany glider can glide up to 60 metres as it travels around its large territory following seasonal nectar, pollen, seeds, insects, sap, and honeydew (a substance made by insects). It nests, rests and hides in a tree hollow by day and may switch between as many as nine regular hollows in proximity to feeding sites, to avoid predators, and for breeding. Females usually have two joeys a year that travel in her pouch, and together they sleep in a den softened with eucalyptus leaves. These beautiful gliders were thought extinct for over 100 years until they were rediscovered in 1989. Sadly, their woodland habitat is now severely fragmented by agriculture and this glider is classed as endangered. This is why we need to be proactive in protecting habitat - especially as tree hollows can take over 100 years to form – and connect and create more habitat for a better future.
Southern cassowary can live to be 40-50 years old
Southern Cassowary
Casuarius casuarius The southern cassowary is one of the most important species in the rainforest, dispersing the seeds of rainforest fruits within its nutrient-rich scats. However, it also eats invertebrates, flowers and even carrion. The casque on its head is a mystery to science, but it is suggested that it might help to amplify communication, or protect the birds head, as it moves through dense forest. Together with its bright blue and violet skin, glossy black hair-like feathers, enormous feet and (up to) two metre stance the cassowary has an imposing presence. Like emus, the male southern cassowary is solely responsible for incubating the eggs and raising the chicks – guarding and teaching his charge for up to eighteen months. Despite its reputation for being dangerous and able to inflict serious injury with its powerful kick, the southern cassowary is a threatened species. This is partly due to predation by feral pigs and domestic dogs but more so, because it is losing habitat to urban development. So, a campaign for residents to be ‘cass-o-wary’ provides important guidelines for how to protect the southern cassowary, while protecting the community, so that this fascinating bird can continue its vital role in the rainforest ecosystem.
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Girringun Aboriginal Corporation
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Hear more about Girringun’s journey: the benefits and challenges of working across a massive area of land and sea, and how a national park was renamed. • See what happens when Indigenous Rangers from across Australia travel to the top of the world for a conference. Caring for Country from land and sea
• Explore more of the beautiful fashion, home décor, prints and jewelry available in Girringun Art Centre shop. • Follow the progress of Girringun as they seek to establish a rainforest fruit orchard!
www.rootsandshoots.org.au/livinglandscapes
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Banbai Rangers
View from the Knucklebone, Wattleridge IPA looking toward Crown Mountain. Banbai Country is found in the highlands of northern NSW, an area of high cultural significance and unique wilderness
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Banbai Rangers
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Banbai Rangers Guyra, New South Wales
Co-authored by Banbai Rangers and Dr Michelle McKemey
Guyra
Our Country About Us
‘Thainburra una burranyen ngaia nyam ngenda dunga nguralami.’
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The members of the Banbai Nation would like to welcome you to learn about our Country. This land was walked upon, played upon and hunted upon by our ancestors. As an act of remembrance, honour, and loyalty to our ancestors, we ask that you take a moment to remember them. Our vision for our Country is that it is self-sustaining for future generations where our children learn cultural values (such as bush tucker and traditional practices) and understand what healthy Country means.
Our Country is a meeting place for family and community gatherings where knowledge is shared and what we see now, generations will see in the future. Healthy Country, healthy people and healthy waterways will make our Country self-sustaining.
Wattleridge is a 650 hectare Indigenous Protected Area where Banbai landowners look after their Country and culture
About Our Country
The Wattleridge Indigenous Protected Area (IPA) covers 650 hectares of woodlands, forests and rocky outcrops on granite soils, home to an amazing diversity of plants and animals. The Banbai Nation are the Traditional Owners of this Country and fire is an important part of their way of life. Wattleridge was the first IPA to be declared in New South Wales. Wattleridge IPA is part of a high altitude bioregion. It is unique in that its fauna is a mix of cool and warm temperate and subtropical species. Wattleridge is home to significant patches of threatened ecological communities. Wattleridge hosts a vast number of threatened fauna species including the spotted-tailed quoll, koala, greater glider, New England tree frog, powerful owl, eastern bent-wing bat, eastern false pipistrelle and glossy black-cockatoo. LIVING LANDSCAPES
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About Our Work Banbai Country is our home, our responsibility and is extremely important to our people. It is our responsibility to respect and honour Country and all things in it and keep our culture healthy. As Rangers, we look after county in the traditional way, but we also use western science and equipment. It is our vision that in the future we continue to: • Look after our Country in in the traditional way • Continue to protect and share our cultural places with our emerging youth • Use traditional knowledge and western science to care for Country to ensure Country, plants and animals remain healthy • Learn and share culture and the cultural knowledge of our Elders • Maintain Country, giving us and our future generations, a healthy life and opportunity to learn, develop skills and opportunity for the future • Protect and conserve native plants and animals for the future generations • Share knowledge and exchange culture with other Nations
B
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Banbai Rangers
A
D
C F
E
Rangers in Action
A: Ranger Mervyn Torrens examines a lyrebird tail feather that he found while
undertaking cross-cultural monitoring at Wattleridge IPA.
B: The Banbai Rangers implementing a cultural burn at Wattleridge IPA
C: Ranger Lesley Patterson examines a chocolate lily flower, a bush tucker plant found at Wattleridge IPA D: Banbai Elder and Ranger teaching two of her grandchildren about plants at Wattleridge IPA
E: Banbai Ranger using digital technology (GIS) and downloading trail camera
data in mobile office
F: Rangers deploying arboreal nest boxes to support possum and glider species
in areas affected by fire
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Our Seasonal Calendar Around the world, seasonal calendars have been created to collect and share Indigenous knowledge and to signify the connection between people, Country (ancestral estate) and the annual cycles of seasonal change on Country. Fire is an important tool that is used by Indigenous peoples for a variety of purposes, including to communicate, clear the ground, hunt and gather, regenerate and protect resources (totems, foods, medicines, and materials), provide illumination, and for cooking, warmth and ceremony. Following colonisation of Australia, some Indigenous communities were stopped from accessing their Country or practicing their culture. Many Indigenous communities, particularly in Southeast Australia, are now in the process of reinvigorating cultural fire management. ‘Until 2009, we didn’t do any cultural burning at Wattleridge and then we started to reintroduce a few burns, which made the land a bit healthier. After the burning we saw more animals, more native plants coming through, and very few weeds. We have to be careful not to make the winba (fire) too hot, after a hot winba the grass is destroyed, and more weeds come back. Cool burning leaves habitat behind for animals, birds and plants. The canopy is sacred and we try not to burn it. My mother taught me how to put the winba out, and to have respect for it. She used to burn every year.’ Banbai Elder and Ranger Lesley Patterson The Banbai Rangers and Dr Michelle McKemey developed the Winba = Fire, Banbai Fire and Seasons Calendar, which is a tool to share Indigenous knowledge of fire and guide cultural burning. It was developed using information about weather conditions, key observations, biocultural indicators (predictable, seasonal events), Aboriginal language names and cultural burning guidelines.
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Banbai Rangers
Winba = Fire is used to teach kids about Country, culture and burning Cultural burning undertaken by Banbai Ranger Kane Patterson
Winba = Fire
Banbai Fire and Seasons Calendar Winba = Fire is an important communication tool.
‘We are passing on knowledge that was passed down to us. We are passing it on to the next generation, so they know how to burn properly and have healthy Country to pass on to the generation after them.’ Lesley Patterson
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DECEMBER
AWKENDI / GUGINBIL = WATER
Beginning in spring, moths migrate from the plains to the mountains. They rest over summer in the mountains and then return to the plains to breed in autumn. In the old days, many Aboriginal people gathered at the Mother of Ducks Lagoon, Guyra, to celebrate a festival of the moth. Wattleridge is home to many species of orchid, some are rare or have only just been discovered by science. These include leek, midge, donkey, beard and onion orchids. Black grevillea, ladies’ tresses, buttercup, fairy aprons, crinkle bush, blue bell, native violet, vanilla lily, chocolate lily, native geranium, fringed lily, creamy candles, glycine pea, pea shrub, blue flax lily, native daisy, native iris, bulbine lily and forest goodenia are flowering. Black grevillea is a threatened species found only around the Wattleridge region. Lance beardheath, spiny-headed mat-rush and blackberry are fruiting. The roots of the vanilla lily were eaten raw or roasted. Geranium, glycine pea and fringed lily roots were cooked and eaten. Lance beardheath fruits were eaten. The native potato is flowering. The roots of this orchid were roasted and eaten in some parts of Australia. Aboriginal people could find the tubers by digging down where they noticed bandicoots had been scratching. Drooping mistletoe on New England manna gums are flowering, attracting eastern spinebills and New Holland honeyeaters. Freshwater crayfish are active after releasing their young.
NOVEMBER
BURR, INDYARA = EEL, TUK = FROG, WALMA = FLYING FOX
Sun orchid, pink kunzea, lemon dovetail, common buttercup, yellow buttons, native geranium, slender stackhousia, slender teatree, bell fruited mallee and other plants are flowering. The spiny-headed mat-rush is seeding. Mat-rush leaves were used to weave baskets and eel traps. Tea tree was used as an antiseptic and broom. Diurus orchid tubers (like lemon dovetail) were an important food resource in Southeastern Australia; in some areas they were ‘everyday vegetables for Aboriginal people’. New England tree frogs, common eastern froglets, spotted grass frogs, striped marsh frogs, peron’s tree frogs and eastern banjo frogs are calling and breeding. Snow gums are flowering, attracting honeyeaters. A lot of bats are around, catching insects, including the threatened eastern false pipistrelle. Australian magpies are teaching their young.
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Banbai Rangers
JANUARY
WURUPIL = KOALA, WALE / WOLE = RAIN, IWAY = TURTLE, GO’BERA = KOOKABURRA, WAGAN = CROW Fruits of the native raspberry are a delicious snack. Insect populations explode and eucalypts are flowering, with many animals feeding. Many wildflowers are blooming. Koalas are breeding. Summer migratory birds visit, including the striated pardalote, sacred kingfisher, rufous whistler, satin flycatcher and grey fantail. Bracken fern roots were processed and eaten as a staple food, young leaves were rubbed onto skin to relieve insect bites. Bracken fern is abundant after fire. After the bushfires of 2019, the Banbai Rangers worked hard to help their Country recover.
FEBRUARY
BEAMBYU = EAT, PHATAE = FOOD
Blackthorn, ladies’ tresses, geebung, native violet and greenhood orchids are flowering. Orchids such as the fringed midge orchid come up after fire. Native bush rat juveniles are active. Wombat berries are eaten, the roots are sweet tasting when raw - this plant is also used for medicine. Some bush tomato (Solanum sp.) fruits were eaten but some species are poisonous - the local solanum fruits are probably poisonous. Many bush tomato plants germinate after fire. Common appleberries are fruiting- traditionally these berries were eaten. The black grevillea is fruiting - the fruit looks like a swan.
MARCH
DULE = TREE
Diehard stringybarks are flowering, attracting birds such as New Holland honeyeaters and white-naped honeyeaters. Box mistletoe is fruiting, attracting mistletoebirds. People ate mistletoe fruit, colloquially known as snotty gobbles. Blady grass comes back prolifically after fire.
APRIL
BYURNGARRAN = MUSK LORIKEET, BIRIBI = RAINBOW LORIKEET
The hairpin banksia and prickly broom heath are flowering, and wait-a-while vines are fruiting. The wait-a-while vine was used for rope or string. Broad-leaved stringybarks are flowering, attracting rainbow lorikeets, musk lorikeets, eastern spinebills, yellow-faced honeyeaters, red wattlebirds, New Holland honeyeaters, white-naped honeyeaters, noisy friarbirds and silvereyes. Native Bush rat females are pregnant.
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OCTOBER
KUME = SLEEPY LIZARD, GUNRUL = FRILLNECKED LIZARD, YURINDI = GOANNA
Geebung are fruiting. Native clematis, lemon dovetail, false sarsaparilla, leafy purple flag, wait-a-while vine, native violet, dusky fingers, Australian indigo, beard heath, grass tree and other plants are flowering. Native clematis leaves were crushed and inhaled to cure headache or cold. Australian indigo roots can be used to stun fish in waterholes. False sarsaparilla stems were used as rope or string for baskets. Grass trees were important for food and tools. The flower stalks were used as a base for fire drills and dry material used as tinder to make fire. Whistling tree frogs and eastern sign-bearing frogs are breeding. Eastern water dragons are active around Lizard Gully. Satin bowerbirds are active near the homestead.
SEPTEMBER
TOOLS: ILEMEN = WOODEN SHIELD, WA’GARA = TOMAHAWK, GANAY = DIGGING STICK, KUNNAI = YAMSTICK, PIKORA = SPEAR, TUA = BOOMERANG, MAWKAW = STONE AXE
Bridal veil orchid is one of the first plants to flower as the weather starts to warm up. The beautiful purple flowers of the hovea shrub welcome warmer weather to the bush. Snakes are becoming active, including highland copperheads and red-bellied black snakes. Many wattles are flowering prolifically. Wattles were often indicator species which were used to let people know when to use fire, move camp or access resources. Wattles have many uses including gum, seeds (ground or eaten green), timber, bark, ‘apples’, grubs/insects, tools, flowers and medicine.
AUGUST
KUKRA = ECHIDNA, WIR = BLACK COCKATOO, GINGGER = KANGAROO, MARGAN = WALLABY, NARANY = BRUSH TAILED WALLAROO, GROYMEN = MAGPIE
Kukra (echidna) are breeding - the males form lines to follow a female. Traditionally, echidnas were eaten. This culturally significant species features in rock art at Wattleridge. Day length is increasing which stimulates animals such as brown antechinus to start mating. Young black-cockatoos can be heard begging food from tree hollows. Glossy black-cockatoos are a threatened species with key habitat found at Wattleridge. She-oak cones are an important food source for them. Eastern grey kangaroos come in after a low intensity fire to eat the fresh green pick which made them easier to hunt. Australian magpies swooping. Brush-tailed rock-wallabies could live in the rocky areas of Wattleridge IPA. We haven’t seen any yet but we have found scats (poo) that are likely to be those of the brush-tailed rock-wallaby. These wallabies are listed as threatened in both NSW and across Australia which means it is very important to look after them.
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Banbai Rangers
MAY
GAPI / KUPOAN / KURAKE / GUPE / GURAKAI = POSSUM, BANGGO = SUGAR GLIDER, PUNIPU = NIGHTOWL
The honeysuckle banksia is flowering, attracting rainbow and musk lorikeets, eastern spinebills, yellow-faced honeyeaters, red wattlebirds, New Holland honeyeaters, white-naped honeyeaters, silvereyes, satin bowerbirds and sugar gliders. Gliders and possums are important food for large owls such as the powerful owl and masked owl. These owls are listed as threatened species and they need large areas of forest, like Wattleridge IPA, to survive. Bird species are dispersing after breeding, including the fantailed cuckoo, flame robin and silvereye. Banksia cones were used as firesticks to assist Aboriginal people to carry fire across Country.
JUNE
WINBA = FIRE, BUANG = STRIKE FIRE, RULE = SMOKE
Jam tarts may be known traditionally as mookrum they produce small edible fruits and nectar. Prickly moses, jam tarts, greenhood orchid and mint bush are flowering. Superb lyrebirds and Bassian thrushes are breeding.
JULY
KARIL = COLD
The spotted-tailed quoll is a threatened species that can be found around the granite boulders of Wattleridge IPA. Quolls usually breed from April to July and have one litter per year of about 5 young. This animal is Australia’s largest marsupial predator. Greenhood orchid tubers are small but starchy and nutritious. The male scarlet robin is busy at this time of year, getting ready for breeding, establishing his territory and looking for food.
Authors: Banbai community and Michelle McKemey Copyright: Banbai Nation 2020
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Kukra (Short-Beaked Echidna) Tachyglossus aculeatus
The Kukra is found in all habitats from desert to snowy alpine peaks, right across Australia. It snuffles along sniffing out food, using its strong claws to rip open termite mounds or rotting logs, before poking its 17cm long saliva-coated tongue inside to slurp up a meal. The Kukra is a monotreme – an egg-laying marsupial. After laying a leathery grapesized egg, the female transfers it into her pouch where it An echidna spotted during monitoring at Wattleridge IPA is incubated until the puggle (baby Kukra) hatches 10 days later. The spineless puggle remains snuggled in the pouch drinking from the mother’s milk patch. Depending on the climate, the two may stay hidden in a burrow together for weeks. Eventually the mother leaves the puggle to go foraging, sealing the burrow to keep it warm and safe from predators. The puggle will stay in the mother’s home range for about a year before dispersing. Kukra are thought to live up to 50 years! The Kukra is a cultural keystone species for the Banbai people, and was selected as a target species for crosscultural monitoring undertaken by the Banbai Rangers and Dr Michelle McKemey. ‘We picked the Kukra because it is very significant to us, it is on our logo and it is also on the art site cave… The Kukra was eaten by our people unless it was your totem - you couldn’t eat your totem. But it was definitely a food source and a medicine, good nutrients from the fat and the meat… still eaten today’ Tremane Patterson
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Banbai Rangers
Echidna symbol at Kukra Rock Art Site
The Rangers run surveys to check on animals such as the spotted-tailed quoll
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Meet many of the people introduced in this chapter and hear and see more about cultural burning on Wattleridge IPA through some beautiful films. • Download your own version of the Winba=Fire calendar, which is still being updated regularly. • Explore a formal scientific journal article about how the Winba = Fire was produced. This is great for senior Geography and Science students.
The large territory of the powerful owl allows sustainable breeding populations of prey including possums and gliders
• Find out how other First Nations are using cultural burning as a way to enhance the health of the land and its people. • Discover the many ways fire affects the different landscapes of Australia.
www.rootsandshoots.org.au/livinglandscapes LIVING LANDSCAPES
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Darug Custodian Aboriginal Corporation
Darug Country includes sandstone ridges, ancient soils and the long and winding Dyarubbin (Hawkesbury River), which has sustained people for millennia
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Darug Custodian Aboriginal Corporation
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Darug Custodian Aboriginal Corporation Sydney Basin, New South Wales
Co-authored by Leanne Watson, Jasmine Seymour, Erin Wilkins, Rhiannon Wright (Darug) and Marika Duczynski (Gamilaraay)
Our Country
About Us
Sydney Basin
Black cockatoos in Darug land by Leanne Watson
Our community includes people from all over Australia and the world, and we have a deep connection to all of our indigenous brothers and sisters from abroad. Our members all bring a wealth of knowledge and experience to our group and our community.
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Our connections to Aboriginal people within Australia stretch far and wide with many of our mob from remote and distant places all finding a place within our group. We like to spend time on Country as much as possible and share our places and ceremonies with our extended community. There are numerous Darug artists within our group. We encourage recognition for our artists to assist with sharing Darug cultural knowledge in our surrounding communities. Language inclusion in Darug Country is a high priority to our group - we offer workshops and assist with language for numerous community events and projects.
Darug Custodian Aboriginal Corporation
About Our Country
Marramarra National Park protects Darug Country and culture
For thousands of years, we Darug people have cared for Country and Country has cared for us. Our people have lived in the Greater Sydney basin for thousands of years. Darug Country stretches far - reaching our Kuringgai neighbours in the north east, our Darkinjung neighbours to the north, our Wiradjuri neighbours to the west and our Gandangara and Dharawal neighbours in the south. For millennia our people were many. Darug Country was fertile. It gave us plentiful supplies of fruits, vegetables, grains, fish and meat. Our Elders passed down all the knowledge we needed to prepare vegetables and fruit, to hunt and fish, and to heal our injuries or illnesses with medicinal plants that were readily available. Our Country was where the First Fleet came ashore in 1788. It was the Darug people’s Homelands that were the first colonised, and as a result, our Darug people suffered greatly. By early 1789 smallpox had spread rapidly among our people, killing at least half of our ancestors within three months. The Sydney Basin saw long and ongoing frontier wars and our Darug people fought hard to protect and preserve Country and culture.
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Warami (Hello),
Lyra, Rhiannon Wright, Aunty Edna Watson and Leanne Watson
I would like to acknowledge and pay my respects to Aboriginal and Torres Strait Islander Elders - past, present and emerging. We are Darug, born of this land, born of the spirit. We have walked this land since the Dreaming. Darug clan lands embrace the land, rivers and seas. From the Blue Mountains to the ocean, from Hawkesbury in the north and down as far as Appin in the south. Our ancestors’ voices are echoed in our own as we still live in these changed but beautiful places. This land has seen the Darug people gather here for thousands of years, to hunt and feast, to sing and dance in ceremony. It is a land rich in Dreaming. Ancient spirits of the Earth Creator live here and we are privileged to be custodians of this heritage. Our mothers and grandmothers are our teachers, they teach us of the Dreaming, our language and our culture as their mothers before taught them. Our bodies and minds carry the seeds of their wisdom, the memories of a different past. We may not look the way our ancestors did, we may not live the way they did but we are still here, we are still strong and we have more than sixty thousand years of culture in our blood and in our hearts. So tread softly on this ancient land, because our Dreamtime is still happening. Our Dreamtime is forever.
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Darug Custodian Aboriginal Corporation
The authors above Sackville
Dyarubbin
‘Tiati murra Daruga pemel koi murra ya pemel ngalaringi bubbuna ban nye yenma wurra nang nye dice gai dyi ya nangami dyarralang ngalaringi tiati ngalaringi nangami gai gu-ya willy angara gu-nu-gal da gu-nu-gal da la-loey moogoo cot-ballie nangami dice la-loey gnia tarimi gu-nu-gal jam ya tiati gnalaringi eorah jumna mittigar gurrung burruk. This is Darug land it is the land of our ancestors their spirits still walk among us spirits that have been here since the Dreaming our language and our culture has been passed down from generation to generation to continue an unbroken culture that has extended for thousands of years in the language of our people We welcome you to Darug lands. Didyarigura.’ Aunty Edna Watson, Rhiannon Wright, Leanne Watson and Lyra (Darug) These stencils are located in a tiny cave on Darug Country
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About This Project
Darug knowledge-holders, artists and educators Leanne Watson, Jasmine Seymour, Erin Wilkins and Rhiannon Wright share their culture and stories of special sites along Dyarubbin (the Hawkesbury River) as shared custodians of this beautiful and haunting place. Dyarubbin, begins at the confluence of the Grose and Nepean rivers and ends at Broken Bay. This long, winding and ancient river has been home to the Darug people for millennia and is a vital and sustaining resource. Darug culture, spirituality and sense of being are all intrinsically connected to the river. Its bends and features are encoded with meaning. Dyarubbin’s fertile flood plains became prized agricultural land which was needed to support the early colony. 1794 marks the beginning of a period of devastation and loss for Darug people as settlers took land along the river, ultimately culminating in brutal warfare, as Darug warriors fought to defend their lands and livelihoods. The landscape of the river, the people who live there and the way it is used have changed, but Darug people still live, and thrive, on Dyarubbin. The stories and images of Dyarubbin are featured in an exhibition at the State Library of NSW called ‘The Real Secret River, Dyarubbin’. It showcases research established by Professor Grace Karskens in a collaborative project with Leanne, Jasmine, Erin and Rhiannon. 54
Darug Custodian Aboriginal Corporation
Yellamundi by Aunty Edna Watson
Yellowmundee
Shaws Creek Aboriginal Place in Yellomundee Regional Park is a significant site for Darug people. It was a traditional river pathway to the Blue Mountains and a plentiful source of food. Aboriginal women fished along the river’s length and collected mussels until at least 1948, according to some oral histories. Today, Aboriginal people still meet and gather here, maintaining their connection to Country as custodians through firestick farming (cultural burning), cultural practice and dance. Guman (casuarina trees) line the entire length of the river and traditionally have indicated where water can be found. Erin tells the story of how, if Darug children get lost, they are told to find and sit under Guman as snakes won’t come near the needles underneath the tree. They are told to hold one of Guman’s puckered seeds, known as ‘worry seeds’, and roll it around in their hands to take their worries away until their parents can find them. Guman seeds, also known as ‘worry seeds’
The worry seeds are then placed in the sun which soaks up the last of their fears. LIVING LANDSCAPES
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Cattai
Cattai is Dugga (brush forest) Country. In pockets here today, Jasmine and Leanne tell us that plentiful resources for Darug people can still be found, including bush foods, tools and medicines. Spinach-like warrigal greens, native raspberry and wombat berry vine all grow in the area, as well as sandpaper fig used to sharpen tools, and native geranium, used as a poultice for arthritis. Jasmine and Leanne believe that Cattai marks the beginning of the Great Eel story. It is here that the landscape changes from sand to sandstone. Rock engravings can be found on the biggest bends of the river, each telling the story of the Great Eel as you pass through Darug Country. Sadly, some of those engravings are said to have been destroyed, and the places where these foods and resources can be found have been neglected. Jasmine and Leanne call this Wirri nura (bad Country, sick Country). The resilience of the plants, which continue to grow despite this, is remarkable.
Warrigal greens are an easy to grow bush food
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Darug Custodian Aboriginal Corporation
Scarred melaleuca tree in the dugga (brush forest), Cattai
Gurangatty Story
A place of enormous spiritual significance for Darug people is one of the resting sites of Gurangatty, the Great Eel ancestor spirit, in one of the deepest parts of Dyarubbin. Jasmine, Leanne, Rhiannon and Erin say that the swirling on the water’s surface here is symbolic of the Great Eel, who is connected to water, whirlpools and flood power. Further downstream is Durumbuluwa, a placename which means ‘zone of the rainbow’ or ‘path of the rainbow’. Further still, at Wuwami, Gurangatty is said to keep watch from a steep rock shelf. (‘Waway’ means ‘serpent spirit’ and mii is ‘eye’ according to Professor Grace Karskens and linguist Dr Jim Wafer). Jasmine says Wuwami connects the Great Eel to stories of the Rainbow Serpent across the continent.
Tool-sharpening grooves near Great Eel rock engraving, Cattai area
Line drawing of the Great Eel engraving, still image from video by Bill Code, 2020
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Sackville Aboriginal Reserve
The old Sackville Aboriginal Reserve was established formally in 1889 by the Aboriginal Protection Board and is a small portion of land on the banks of Dyarubbin at Cumberland Reach. Jasmine, a descendant of the Morley family who had lived on the reserve, compares the land to a wet, sunless prison – narrowly wedged on a ‘dogs leg’ between the river and the base of a sheer cliff face. Far from prime agricultural land, Aboriginal people’s ability to thrive, grow food and hunt there was seriously inhibited. At least the river location provided a connection to the traditional way of life. Jasmine says that Aboriginal people living on the reserve were treated as a curiosity, often taken to perform in gumleaf musical performances for the local colony. It is remembered as a sad place by some descendants today. Sackville Reserve
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Darug Custodian Aboriginal Corporation
Canoelands
Marramarra National Park is rich in Darug cultural heritage. Situated within the park, the Canoelands rock art cave is filled with ochre and charcoal paintings of echidnas, turtles, tiger quolls, ancestor beings and more, which suggests that the cave was not an ordinary place of shelter but a significant and special site. Above the cave, a series of waterholes can be found and on the lip of the highest one there are axe grinding grooves. Jasmine, Leanne and Rhiannon believe that the circular motif seen on the interior cave walls, joined by one continuous line, may represent the surrounding water holes - plentiful across the whole area - which then connect with creeks lined with yet more special sites. This abundance and interconnectedness is reflected in the name of nearby Maroota, meaning ‘the place of many springs’.
This rock art depicts important water holes at Canoelands
Keeping the waterholes and creeks healthy and flowing in such hot and dry Country would have been of the utmost importance to the ancestors taking care of this place.
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Tiny glass eels migrate from the Coral Sea to Darug Country
Bara (Longfin Eel)
Anguilla reinhardtii The Bara has an extraordinary lifecycle which begins with the adults spawning in the Coral Sea. The eggs float to the surface, and the larvae hatch, riding the current toward Australia. After metamorphosing, the larva become tiny transparent creatures known as glass eels. They instinctively select a river off eastern Australia, and forge upstream, changing to become dark-skinned elvers as their bodies transition from living in salt to fresh water. They continue on, some to narrow creeks and pools, where they mature. During flood times they can even slither overland to enter wetlands and dams! These fierce predators seek yabbies, frogs and fish and can grow to be over one metre and more than 50 years. Eventually they migrate thousands of kilometres back to the Coral Sea to breed – the only time in their life - before they die. The Bulungga lives in the remote rocky gorges of Darug Country
Longfin eel are the largest freshwater eel in Australia
Bulungga (Spotted-Tailed Quoll) Dasyurus maculatus
The Bulungga (spotted tailed quoll, or tiger cat) is the largest marsupial carnivore on mainland Australia. It is an excellent climber, and expert hunter, skilfully attacking birds, lizards, frogs, insects, and mammals, often using the creek lines as a route through the bush of its large territory. Females give birth to hairless joeys, that immediately attach to her teats. When they outgrow the pouch, they remain safe in a den within a tree hollow, log, cave or beneath a grassy tussock while she hunts. Bulungga are solitary and nocturnal. They mark their territory or communicate their availability via use of communal latrine sites that may feature the scats of numerous individuals, often on an exposed rock.
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Darug Custodian Aboriginal Corporation
Kutukulung by Leanne Watson
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Check out a beautiful kids book about Darug Songlines available through Magabala books. • Feast your eyes on artworks of Darug artists, some of whom you’ve met in this chapter. • Discover the activities, resources, courses, talk and workshops available at the State Library of New South Wales, as well as the Library’s online catalogue.
Cooee mittigar. Tred softly on our lands. Know that this dreaming was here. Is still here. Will be forever. Yanu. Yanu mittgar. cooee – come here mittigar – friend yanu – goodbye
• Listen to Darug knowledge holders talk about their long and enduring relationship with Country, along with music from 11 Stories From the River Dyarubbin composed by Oonagh Sherrard, with Darug songs by Jasmine Seymour and StacyJane Etal. • Think about what an Acknowledgment of Country means to you and check out some protocols for giving one.
www.rootsandshoots.org.au/livinglandscapes
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Yarkuwa Indigenous Knowledge Centre
‘Puthekaty larnangurruk.’ Welcome to our Country. We live on the Kolety (Kol-etch) which is also known as the Edward River.
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Yarkuwa Indigenous Knowledge Centre
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Yarkuwa Indigenous Knowledge Centre Deniliquin, New South Wales
Co-authored by Yarkuwa Indigenous Knowledge Centre
Our Country Deniliquin
About Us
Yarkuwa is a Traditional Owner organisation based in the town of Deniliquin in the Riverina Region of New South Wales. It was formed in 2003 to ensure Traditional Owner knowledge is preserved in future generations. °C 45 40 35 30 25 20 15 10 5 0
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The Wamba Wamba / Wemba Wemba / Perrepa Perrepa / Barrapa Barrapa are Traditional Owners of Country that crosses over the border between New South Wales and Victoria. The community has strong kinship and family ties across the region, increased by the displacement and centralisation to Missions, particularly at Moonahcullah in the Werai lands. We have a museum and gallery space in Deniliquin we host displays and records for visitors of cultural heritage artefacts including stone and wooden tools and woven baskets, Wamba Wamba Language learning displays, and local family information. Our gallery space is regularly updated with new exhibitions of visiting and local art projects.
Yarkuwa Indigenous Knowledge Centre
About Our Country
Water quality testing on the Kolety
Our environment features spectacular red gum forests that are formed around the Kolety (Edward-Wakool) River system, which is an anabranch of the Murray River. The wetlands and waterways of this area are home to a great diversity of wildlife, including several species of threatened fish, birds and plants. In 2009 Yarkuwa began negotiations with NSW State Forests to consider an Indigenous Protected Area (IPA) over a portion of the Werai State Forest. An IPA is an area of land or sea cared for by Traditional Owners. Traditional Owners enter into a voluntary agreement with the Commonwealth to protect biodiversity (the animals, plants and other species that call the IPA home) and to conserve the area’s cultural resource. We look forward to establishing a Ranger group that continues to care for this Country and shares this knowledge with our young people.
About Our Work Yarkuwa works in partnership with a number of Landcare groups and government agencies to care for our Country. We help these groups to work in a collaborative way and incorporate Aboriginal values in their work, the role of local cultural practices and protocols. Our on-ground work programme includes active protection of traditional burial grounds. Yarkuwa is always working toward revitalising the use of the traditional local language, Wamba Wamba/Wemba Wemba, in all its forms. We work closely with our local schools to share cultural knowledge and involve young people in Caring for Country.
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Restoring our wetlands
As part of the Kolety River system, Deniliquin has a series of wetlands that run right through the middle of the town.
Kuthun
The wetlands became polluted and crowded with exotic plants, so we work with our community to rehabilitate them.
Brolga
Kawir Emu
We plant native vegetation to provide a better habitat for native fish and have reintroduced threatened species like the Yawirr Pakul-Pakul-Warra-Wil (purple spotted gudgeon) and Pirrǝ-Wil (eel-tailed catfish). The wetlands are now home to countless birds, fish, amphibians and other native species.
Warəngel Turtle
We know them in their Wamba Wamba / Wemba Wemba name and their English name. In our dreaming story, Kawir (emu) and Kuthun (brolga) go to the wetlands with their children to dig for yams. They cook the yams in a fire.
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Wanap Fire
Katən Water
Yarkuwa Indigenous Knowledge Centre
Pirrə-Wil Eel-tailed Catfish
Kirrk Sky
Wathipuk Baby Bird or Animal
Pandyil
Murray Cod
Mapiyal Platypus
Wirrenggal Golden Perch
Nguməl
Bony Bream
Murray Trout
Yawirr PakulPakul-Warra-Wil Purple-spotted Gudgeon
Payipang
Purrəkonek Silver Perch
Wurrunak Blackfish
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Animals in our Stories Our language is an important way that we connect to the land. By knowing our language, we are able to understand our environment and animals through our Yemurraki stories. Yemurraki is our word for the Dreaming. Yemurraki stories provide valuable understanding and lessons about how we should behave as a society. They guide us through life, connecting us to our history, belonging and family. Yemurraki is our journey. It is our past, present and future. Animals are very important in our Yemurraki stories. We made a book about the Yemurraki story of Kawir (emu) and Kuthun (brolga). It tells why the emu can’t fly and why the brolga has only two eggs. Kawir and Kuthun is the first book published in our language by the Deniliquin community and all the artwork was painted by local Indigenous children.
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Yarkuwa Indigenous Knowledge Centre
Warǝngel have a long lifespan of up to 50 years
War ngel (Murray River Turtle) e
Emydura macquarii
The Warǝngel lives in the Kolety River system. They are a threatened species and Yarkuwa Indigenous Knowledge Centre is learning more about where they live so that we can help protect them from predators like foxes. We measure them and track where they move in and out of wetlands throughout the year. Male Warǝngel grow to around 2kg and females can grow to more than 4 kg. They are olive green or bronze, but sometimes their shells are covered in green algae or mud.
Monitoring turtles for impacts of feral animal predation
Warǝngel sometimes bask on logs, but they rarely come out of the water except to nest. They nest close to the water’s edge and can lay up to 30 eggs at a time. Warǝngel are omnivorous and eat plants, fish and invertebrates.
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Counting on Country
A way of measuring how healthy our local ecosystems are is to count the animals and plants. When we are working on Country, we count in our local language, Wamba Wamba / Wemba Wemba. Our counting is based on our fingers and hands.
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one - kepin pronounced keh-pin
2
two - pulety pronounced puul-eh-tcha
5
five - manye pronounced mahn-yeh
Yarkuwa Indigenous Knowledge Centre
1
kepin one
2
pulety two
3
pulety pa kepin two and one
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pulety pulety two and two
5
manye five - a whole hand
Learn More
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kepin manye pa kepin one hand and one
kepin manye pulety one hand and two
Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Follow Yarkuwa on the journey towards establishing Werai IPA and forming the Ranger group to care for it. • Hear how to sing Head, Shoulders, Knees and Toes in Wamba Wamba / Wemba Wemba language! Can you sing it in your local language?
kepin manye pulety pa kepin one hand and two and one
• If you travel anywhere near Deniliquin in New South Wales, call in to the Yarkuwa exhibition and gallery space. • Discover more about the wetlands and waterways of the mighty Murray Darling Basin.
kepin manye pulety pulety one hand and two and two
pulety manye two hands
www.rootsandshoots.org.au/livinglandscapes LIVING LANDSCAPES
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Mirning Council of Elders
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Mirning Council of Elders
‘In the Karrajar, the time of the beginning long ago, when light and life were young and learning together. In our belief if you listen, learn, understand and observe, then you will receive wisdom and knowledge. For this is the Mirning way.’ Bunna Lawrie, Senior Mirning Elder and Whale Songman
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Mirning Council of Elders Great Australian Bight
Co-authored by Mirning Council of Elders
Eucla
Our Country
About Us
Wenyo (hello), welcome and greetings from the Elders of the Mirning Yinyila Nation. We are the people of the Yinyila Nation. Since the Dreamtime and for over 3,000 generations, this land has been our womwoum (our home and belonging).
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Mirning Council of Elders
The Gaduma (southern right whale) is a protected species in Australian waters
We were also known as the goonminyera (friendly people), and renowned for our mabarn bai (great medicine men and women). Yinyila is the sea Country with big white sand dunes and water holes, soaks, and springs, along the coast and cliffs. Our yoola (land) is our Mother and the billia (sea) is our Father.
Playing didgeridoo to Mirning song
Jeedara and the Rainbow Arc of Yinyila Nation
Mirning means listen, learn, understand and observe, and then you will receive wisdom and knowledge. As Mirning People, our responsibility and duty is to follow the path that our ancestors started, to carry on the traditions and be keepers and custodians of our Mirning laws and customs. What was theirs is now ours.
About Our Country Mirning Country is the sacred place of the Mirning People and forms a huge yerrambai (rainbow arch) from near Point Culver in Western Australia to near Streaky Bay in South Australia, along the 33rd parallel south. The great arching bridge of the ngargaum (Bunda Cliffs) holds up Australia. Our lands include the Nullarbor Plain, ancient mallee woodlands, and the seas of the Great Australian Bight. Our isolated landscape has been reflected in our unique culture and heritage, the connection with coastal Country blending land and sea through the largest network of underground limestone caves in the world. ‘The Great Australian Bight, our Mirning Sea Country, is the Gateway to the Galaxy’. Aunty Dorcas Miller, Senior Mirning Elder.
Sunset on the plains
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Custodians of Country Our pristine seas, Nullarbor Plain and mallee woodland are integral to our natural heritage and we have traditional duties and responsibilities. We are the custodians of this Country and we protect our totemic waterholes, animals and plants, as well as sacred sites. This is a significant cultural landscape and within our sacred ecology. Our Country is full of energy, full of life and healing. This is medicine to our creatures like the whales and medicine to us Mirning. This is a very spiritual place, a place where, as Mirning People, we honour tradition and custom. We honour the Dreaming. It is our duty and responsibility to teach how we connect with the land and sea and live with Mother Nature. We are the natural custodians and protectors of land, sea, and nature. Our Mirning ancestors protected this coastal land and sea since the Dreamtime. That is why this Country is still beautiful, full of life and pristine today. The Great Australian Bight is one of the world’s greatest marine centres of biodiversity, full of deep-water nutrients. This place is our museum, our university and education. This is the place where the southern right whales tend and teach their calves, and it is a sanctuary where the whales rest and find refuge. For our Mirning families, who have the whales as our totem, the whales are our family – our brothers, our sisters. The annual returning of the whale is always a celebration for our people; reuniting family.
Jeedara creating Mirning Country
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Mirning Council of Elders
‘My people, the Mirning, told me about the way our ancestors lived and that we must follow the same path on the tradition. You respected your Elders and forgave people before the sun went down and the light died on that day. People wondered why Aboriginal people cried out for land rights. Our loved ones slept out there with our beautiful brown Mother and she was disturbed. Our ancient spiritual history said that the Mirning believed in our ancestral spirits and in the land. The land and sea are unique and special to the Mirning.’ Senior Mirning Elder, Aunty Iris Burgoyne. Mirning Country shoreline
Nalla trees blossom when the whales come
Mirning Country sand dunes
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The Mirning Dreamtime Story of Jeedara This is a sacred story of the Mirning that I, and my Elders, now share with you. I was given from my mother, Hazel Free Lawrie, as she learned it from her father, Mickey Free Lawrie, and from his mother, Tabilya, and from all the ancestors before. ‘Long ago, in the Dhoogur, (Dreamtime)… the Great Spirit Dhoogurna created our land and sea – spreading animals, plants, sea creatures and birds across Ngargangurie, (the Nullarbor Plains). Dhoogurna created Jeedara, (the great white whale)… to protect the ocean and teach the other animals the ways of the Creator. Jeedara came from the Yirrerie, (the Milky Way). So magical that he pushed aside the rocks, marking his underbelly, and as he travelled, he left giant imprints in the land and sea, sacred places to celebrate the Dhoogur. The Seven Sisters sung out to Jeedara, but he would not listen, so they hit him on the head with a rock. He followed them in anger, pushing up the Bunda Cliffs. Again they hit him.’ Garlar, (the sacred fire) burst from his blowhole, marking the land and creatures.
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Mirning Council of Elders
‘Seven Sisters and the Coloured Stone’ by Dorcas Miller
Yalgoo (blood) ran from his wounds becoming the blood of our ancestors, and the sacred red and yellow ochre. In his last act of defiance, Jeedara sprayed the Seven Sisters with djalyi. The djalyi also fell to the ground becoming djaljir, (flint), and sacred white ochre. The Seven Sisters were under his spell and gave birth to the Mirning people to take care of the land and sea for Dhoogurna, Yargaryilyaand Jeedara. Jeedara told our ancestors that the name of our people, Mirning, means listen, learn, understand, and observe, for wisdom and knowledge. That we must protect our womouum, (our home) and the Ngargangurie (our belonging). For tens of thousands of years, the Mirning have celebrated this creation story at Miranangu and kept our Mirning Law and Custom strong. Every whale coming to Mirning Country blows a rainbow. This is why the Southern Right whales return here to give birth.’ Uncle Bunna Lawrie, Senior Whale Elder and Whale Songman. LIVING LANDSCAPES
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Gaduma (Southern Right Whale) Eubalaena australis
At about 18 metres, Gaduma is longer than a bus. Unlike other species of whales, they have unique hard callosities on their head which can help people to tell them apart. It is thought Gaduma can live to one hundred years old, migrating thousands of kilometres over their lifetime between their feeding and breeding grounds. They are a type of baleen whale - their sieve-like baleen plates strain water as they feed on minute zooplankton such as krill.
Gaduma make an impressive sight as they leap from the water
Being a mammal, they need to surface regularly to breathe, the explosive exhale from their two blowholes can be seen from land when they are way out at sea. Along with their low frequency song, they also slap their tail or fins, or breach (jump and roll) to play, or communicate, with each other. After a gestation period of one year, females give birth to one 4-6 metre long calf that drinks 200 litres of milk a day from the nipples hidden in a slit along the mother’s belly. The new calf stays close to the mother, sometimes even swimming on top of her to remain safe from predators and nearer the surface to breath.
They return to Mirning Country between May and October, where they give birth in the world’s greatest whale nursery and sanctuary. The Mirning Elders ‘call’ the whales with traditional song and acknowledge the whales as family. In the summer months, the whales travel south to the Antarctic. 80
Mirning Council of Elders
A mother and her calf migrate to the southern seas over summer Listening to stories by the Elders
Walga (bush tomato) is a bush food
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Listen to Uncle Bunna Lawrie, whale song man, tell the ancient ancestral story of Jeedara. • Connect to the beautiful Whaledreamers film – an award-winning movie produced by Julian Lennon and inspired by Mirnings sacred connection. • Find out more about the threats to the Great Australian Bight, and the perspectives of activists and campaigners working to protect it. • Discover the people, places and understudied biodiversity of the vast Great Southern Reef, and learn about the impacts of our changing climate.
www.rootsandshoots.org.au/livinglandscapes LIVING LANDSCAPES
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South West Aboriginal Land and Sea Council
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SOUTH WEST ABORIGINAL LAND AND SEA COUNCIL
Isthmus Bay and Salmon Beach near Kinjarling (Albany) WA. Situated in the Wagyl Kaip and Southern Noongar region of Noongar Booja (land), this is the home of the Minang people.
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South West Aboriginal Land and Sea Council Southwest Western Australia
Co-authored by South West Aboriginal Land and Sea Council
Our Country
Southwest Western Australia
About Us
The South West Aboriginal Land and Sea Council (SWALSC) recognise the importance of documenting and capturing stories of Noongar people. To be Noongar is to belong; it is to have connection to our Boodja (Country), our Moort (family), and to Kaartdijin (knowledge). °C 45 40 35 30 25 20 15 10 5 0
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To be Noongar is to be a river person or a coastal person or just from the bush. It is to have pride and to survive. We need to celebrate it – the journey. Ask a Noongar person what our identity means to us and invariably we will talk about the stories. The stories are part of the Kaartdijin passed down from the Elders and Moort (family). They tell of how to survive in the bush. They are campfire stories of the stars and the seasons. How a change in the ants’ activities can tell what will happen in one week or two. And when it’s time to go bush and look for the bush foods in season.
SOUTH WEST ABORIGINAL LAND AND SEA COUNCIL
About Our Country Noongar people are the Traditional Owners of the southwest of Western Australia and have been for over 45,000 years. We have a deep knowledge and respect for our Country, which has been passed down by our Elders. Noongar Boodja (Country) extends from north of Jurien Bay, inland to north of Moora and down to the southern coast between Bremer Bay and east of Esperance. It is defined by 14 different areas with varied geography and 14 dialectal groups.
About Kaartdijin Noongar Our history is an oral sharing of stories and through the work of the Native Title process we witnessed many stories. However we need to work with the technology of today to help the generations of tomorrow to understand our community past and present. Our website called Kaartdijin Noongar shares Noongar history and culture with the Noongar community and the wider world. The information on Kaartdijin, and in this chapter, will provide a strong reference for our future generations and others to learn about the living culture of Noongar people. LIVING LANDSCAPES
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Koikyenunuruff – a Dreaming story relating to the Stirling Ranges
The Stirling Range extends over 60 kilometres wide (from west to east) in the Great Southern region of Western Australia, from the highway between Mount Barker and Cranbrook eastward past Gnowangerup. The tallest peak of the Stirling Range is Bula Meela (Bluff Knoll), standing 1,099 metres tall. ‘Long, long ago two enemy tribes lived on adjacent tracts of land and there was no range. The tribes went to war and many of their people perished. After the bloody battle, as the survivors grieved for their dead, a great cloud settled over the land, like a shroud. When it finally lifted there to be seen in profile by all was a tremendous old Noongar lying on his back between the two tribal grounds. Silhouetted against the sky could be traced his ample stomach, his thick lips, his tangled fringe hovering over his heavy brow.’ Noongar are the knowledge holders of stories around this part of our Booja. The Stirling Range
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SOUTH WEST ABORIGINAL LAND AND SEA COUNCIL
Bula Meela (Bluff Knoll)
Caring For Country Noongar people have a cultural responsibility to have a relationship with the Booja/Budjar (land). By respecting the land, caring for it and protecting it through traditional sustainable practices, we continue to demonstrate our strong connection to Country. ‘Unless we have relationship with the land, with Country, with Budjar, it is very hard to love it and protect it.’ Elders Council: National Conference of the Australian Association for Environmental Education (Bunbury). ‘And every about a week or two, just there, put the horse in the cart and off to Qualup or down to Bremer or down to Dillon Bay or even down to Marianup; have three or four days, fishing and lazing around and go looking for goanna eggs or mallee eggs; we knew what to eat, you know, the bush tucker and things like that. We often went hunting for mallee hen nests and if there were eggs in the nest we would always leave one or two for the mothers to look after.’ Kayang (Hazel) Brown (deceased) Noongar people have always used our knowledge of the six seasons in the southwest of Western Australia to hunt, fish, and gather only the most ripe and abundant food sources for our needs. The rituals and ceremonies performed by Noongar people over many thousands of years reflect our sustainable use of the environment and reinforce our connection to Country. These rituals include domestic and social customs that observe Noongar lore governing the use of land and resources. An important and significant part of Noongar culture is the teaching of sustainable environmental practices, handed down by our Elders. ‘We never catch marron when the creek didn’t run, or the river didn’t run. Always catch marron when the water runs. That’s our culture. You gotta give ’em a chance to breed. And if you got anything with eggs on ’em, you threw ’em back… We never had nets, yeah, we coulda made nets but we didn’t believe that, you know, you hurt the Country. So you gotta leave some for the breeding.’ Patrick Hume (deceased) For Noongar people there is a duty to pass on Kaartdijin and the connection to Country to the next generation. ‘We were always taught by the Elders. If you wanted to know anything, mother and father had no time to tell you, you had to go, oh, the Elders of our tribe used to have to tell you, the Elders of our group.’ Kayang (Hazel) Brown (deceased) LIVING LANDSCAPES
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Noongar Seasons Noongar people have traditionally hunted and gathered food according to the six seasons. In our Noongar language these are called Bunuru, Djeran, Makuru, Djilba, Kambarang and Birak and are determined by the weather patterns. The seasons tell us which animal and plant resources are plentiful at those times. Noongar people know when it is the season for harvesting by signs in nature. A hazy summer sky foretells of the salmon running or the blossom on paperbarks brings the mullet fish. Noongar communities have always taken care to assure the survival of animal and plant species. We always leave some honey for the bees to build on. And when the fish travel upstream to lay their eggs, we catch them on their way back down. For Noongar people, the bush is our gourmet delicatessen. We harvest many types of yurenburt (berries), karda (goanna), bardi (witchetty grubs), yongka (kangaroo), turtles, and birds’ eggs. Food from the sea and waterways are a major resource for Noongars: djildjit (fish), wardan noorn (eel), abalone, cobbler, marron and gilgies. Fishing was traditionally carried out by men, whilst women gathered yams, berries, and quandongs. It is an important part of Noongar custom and lore to take only what you need from nature in order to maintain biodiversity. By eating foods when they are abundant and in season, natural resources are not depleted and will still be available for the next year. As guardians of our Country, we achieved balance and adaptability through thousands of years of living in harmony with the bush. Our knowledge of the seasons and managing the land was given to us by the Waugal (Noongar Rainbow Serpent) and passed down by our Elders.
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The stunning Darlmooorluk are a sign of good luck
Jirda (Birds) Noongar Words • • • • •
Djidi Djidi (also Djitti Djitti) – willy wagtail Darlmoorluk – twenty-eight parrot Weerlow – bush stone-curlew Woodartjis – little people spirit creatures from Noongar lore Bulyits – little hairy smelly people spirit creatures from Noongar lore
Noongar people have a deep sense of understanding about the role that Jirda (birds) play within our spirit world. Jirda are often messengers in Noongar Boodja (Country). Some of the birds include the Weelow (bush stone-curlew), Djidi Djidi (willy wagtail) and Darlmoorluk (twenty-eight parrot). Weerlow is said to be the ‘bringer of death’. Djidi Djidi can take you into the bush to the Gnardis or Woodartjis and Bulyits (little ‘hairy’ people), and Darlmoorluk is the ‘guardian or protector of the camps. ‘Oh, Nyungar people feared him. If there was a place where they saw old Weerlow, they would never go there and camp, they would always camp away from him and if Weerlow lived in a certain area, they would turn their tent camps away from him. They would never put him between their camp and the fire. They would never ever go and camp near where there were Weerlows, even my mum and old Uncle Tom Bennell and them. They were very powerful birds and the old people would say, wherever he is, he is death or someone is going to die if you hear him. He was always the bringer of death. Yeah, he was a symbol of death.’ Noongar Elder Janet Hayden (deceased)
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Djiru Djiru create a tightly woven nest in a tree fork
Weerlow has excellent camouflage
‘The Djitti Djitti was the little bird that lured you into the bush for the Gnardis, the Wudartjis. You’d always find that you’d never, ever go out of the circle of firelight, if we did go to the dark areas, that’s where the Gnardis and Woodartjis were. But during the day, the Wudartjis were quite cunning, they’d actually hide in caves and behind rocks and they’d have this ability to blend in, so you can’t see them, but sometimes you could smell them. As a kid, you’d be told to watch out for the Djitti Djitti, because it will keep taking you away and even today you’d find that a Djitti Djitti, when you go to it, it doesn’t fly away. It will just bounce a little bit and entice you further and further away. It just keeps bouncing and before you know it, you’re way into the bush. So if you’re a child, you think you can catch it, ’cause it’s just in front and it’s bouncing around and it mesmerises you and before you know it, you’re way into the bush and you could be lost. That’s one of the first bird stories I actually heard – watch the Djitti Djittis ’cause he’s taking you to the Wudartjis.’ Dr Richard Walley
Baronga (Totems) Noongar spiritual obligations to our spirit ancestors are maintained according to the totems that live in our environment. Some examples of Noongar totems are presented below. Every individual has a spirit totem or an animal which we have a responsibility for and must treat with respect. We do not eat the animal of our totem. Children are still given totem animals today to look after and preserve. It is part of maintaining our cultural traditions and a connection to all living things. Yarkan – turtle
Kip – dolphin
Kwooyar – frog
Maali – black swan
Yoorn/yoondarn – goanna
Yongka – kangaroo
Weitj – emu
Waalitj – eagle
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Djidi Djidi (Willie Wagtail)
Rhipidura leucophrys
A Djidi Djidi captures a dragonfly to share with its chicks
Djidi Djidi is a charismatic bird found throughout much of Australia. It forages sporadically with quick bursts of flight, hunting ground-dwelling invertebrates, and insects it captures on the wing. It is thought that the waggling of its tail is to help flush insects out of hiding and its prominent whiskers protect the birds eyes from its struggling prey. This it may quickly disarm by removing the wings before devouring the soft body. Even though Djidi Djidi are diurnal (active during the day) the male will sing a clear melodic song particularly during a full moon to claim his territory, or attract a mate. When confronted the Djidi Djidi may widen its white eyebrows, or it can thin them to show submission. Pairs mate for life and may have as many as four clutches of chicks a year, nurtured in a cup shaped nest made of thin sticks, spiders web, moss, feathers or fur. Sometimes fur is taken directly from a live animal!
Weerlow (Bush Stone-Curlew) Burhinus grallarius
The Weerlow has a far reaching and eerie wailing cry. With its enormous beady yellow eyes, and long thin legs, this bird is unique in appearance. Its attractive speckled plumage provides perfect camouflage to hide it, especially as they nest directly on the ground. The chicks resemble cartoon characters with their stripy fuzz and gangly features. Weerlow hunt insects, and other invertebrates, frogs, small reptiles and mammals. They can occur over much of Australia however in some areas are threatened due to urbanisation, farming, fire, pesticide use and feral predators. 92
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The Weelow relies on its earthy colouring to conceal it from predators
Mallee fowl make massive nest mounds
Mallee Fowl
Leipoa ocellata The mallee fowl makes a nest scraped from desert sand and leaf litter. Though just the size of a chicken, its nest is a mound four metres wide and one metre high! Mallee fowl pairs mate for life, and each season the male builds the mound in which the female lays up to 24 eggs over a period of a few months. He carefully tends the nest, using his beak to test the temperature inside. If it is too hot, he removes some nesting material, and if it is too cold he adds more, to keep the nest at a perfect temperature! Mallee fowl chicks must fend for themselves from the minute they hatch. Their dappled brown colouring provides some camouflage from predators, and they can fly within a day. Even so, only a few survive. Mallee fowls are a threatened species. This is mainly due to habitat loss, particularly from agriculture, and also from introduced animals including foxes, cats, cattle, sheep and rabbits.
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Explore the Kaarditjin Noongar website for a rich collection of stories, photographs and films from past and present. • Teachers can read how Kaarditijin Noongar links to English, History and Geography curriculums. • Interact with the seasonal calendar and journey through a year of change with Noongar cultural knowledge. • Dive deeper into Noongar language through stories, word puzzles, Noongar music and games.
www.rootsandshoots.org.au/livinglandscapes
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Kiwirrkurra Rangers
Kiwirrkurra Rangers survey their burning work
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Kiwirrkurra Rangers Gibson and Great Sandy Deserts
Co-authored by Kiwirrkurra Rangers, Rachel Paltridge and Jodie Ward
Our Country
About Us
Kiwirrkurra
The Kiwirrkurra Indigenous Protected Area (IPA) Rangers work on Kiwirrkurra Country, under direction of our Elders and our Native Title corporation, Tjamu Tjamu Aboriginal Corporation. We are supported by Desert Support Services. We dedicated our land as an IPA in 2014. Kiwirrkurra people are Pintupi, Manyjilyjarra, Luritja and Kukatja language speakers of the Western Deserts. Through our IPA, we bring together traditional, cultural and ecological knowledge with modern science and technology, to look after our Country.
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Kiwirrkurra community and the sandhills beyond
Our logo shows women and men working together to look after our Country, culture and people Some of our main priorities are: • Maintaining habitat and protecting Country from wildfire, through right-way burning • Passing on traditional knowledge and skills to young people. Looking after our important water places and other cultural sites • Looking after bush food and medicines • Protecting threatened species such as the Ninu (bilby) and Tjalapa (Great Desert skink), and other important animals
About Our Country Lying in the sand hill area of the Gibson and Great Sandy Deserts is the Kiwirrkurra IPA. It is home to the Kiwirrkurra people, some of the last Aboriginal people to make contact with the outside world. Kiwirrkurra is a living landscape, created and sustained by the Tjukurrpa, meaning dreaming. The Tingari men and women travelled from the west, creating the vast spinifex-covered plains of the Gibson Desert and leaving in their wake the sand dunes, waterholes and rocky outcrops. They continued into the low-lying clay pans of the Great Sandy Desert, where they encountered other creation ancestors, then disappeared into the blistering white expanse of Wilkinkarra, a huge salt lake. The area is home to several nationally threatened species as well as a host of important plants and animals used for food and medicine.
Kiwirrkurra Ranger Jodie Ward
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About Our Work The Kiwirrkurra Ranger programme focuses on protecting and preserving Country, culture and community. Rangers conduct cool season burning, control feral animals, spray weeds and monitor threatened species to look after Country. They map cultural sites, and record Tjukurrpa stories and traditional knowledge, about animals and bush foods. The Rangers also hold men’s and women’s culture camps and work with the Kiwirrkurra school students to ensure culture is being preserved and passed on to younger generations. The Ranger programme contributes to the sustainability and wellbeing of the community by providing employment, such as assisting to establish businesses in tourism. Importantly, it also ensures the local community has plenty of opportunities to visit Country and go hunting.
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Kiwirrkurra Rangers at Central Land Council Ranger Camp Spinifex grass is the dominant vegetation in Kiwirrkurra IPA
Conserving the Kiwirrkurra Indigenous Protected Area Burning is an important part of the Rangers work. They make little fires as they go hunting, to clear the ground, and to make it easier to see tracks and burrows. The area is so vast that they need to access remote regions by helicopter. Freshly burnt Country brings up important food plants like Kampurarrpa (bush tomatoes), and various grass seeds that Kiwirrkurra people grind to make damper. These fruits and seeds are also food for animals like the Ninu (bilby) and Kipara (bustard, or bush turkey). In 2020 alone, the Rangers managed 185 small fires. Lots of little burnt areas help stop the big hot wildfires from establishing, and makes sure that there is always good spinifex cover for animals to take shelter. As the spinifex returns and grows after the fires, the Rangers survey the habitat to see at what age the spinifex attracts different animals. Yukultji burns while hunting goannas
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Mantua James teaching younger women about traditional burning using a firestick
They do this by using traps including pitfall traps (a pit in the ground that small reptiles and mammals fall into) and Elliott traps (a metal trap with a sprung door). The animals are released unharmed afterwards. A drone is used to take site photographs and measure the percentage of spinifex cover. These surveys revealed that some species that shelter inside spinifex clumps need old-growth spinifex, whereas others that burrow underground can survive in the medium-aged spinifex. This is important because it allows the Rangers to plan burns to ensure a range of habitat is provided for different species.
Kiwirrkurra Rangers ready to conduct aerial incendiary burning
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John John West with a drone
Cat hunting is also a major focus of the Rangers work. Kiwirrkurra people hunt cats because they like eating the meat, and to protect wildlife from predation.
Expert cat hunter, John T West
‘These days there is a lot of cats. They are killing all the desert finches and other things too, like bilbies. We have to save the bilbies. They’re special animals… they are only left here, and a few other places. That’s why we are hunting and killing the pussycats, but there are more and more, so many now out here. What do they call them? Predators. Because they cheat. And the ones that were here before are now all gone’. John T West, language teacher and expert cat hunter Expert hunters use traditional tracking techniques to find and follow cats to their hiding places under spinifex
Kiwirrkurra women rangers after cat hunting
Lydia’s cat painting
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or down bilby burrows. More than 200 feral cats were removed from the Kiwirrkurra IPA between 2014 and 2020. Hunts took an average of 62 minutes from when the hunters located the fresh cat tracks to killing the cats, and hunters could kill up to 4 cats in a single day. The nationally threatened Ninu (bilby) and Tjalapa (Great Desert skink) are used as Indicator Species to monitor the health of the Kiwirrkurra IPA. These animals are both of cultural and conservation significance and are sensitive to the impacts of predators and fire. Expert trackers can easily detect these species by their signs (such as tracks and scats), and by being aware of any changes to their behaviour or populations, it provides an indication that other local species are likely to be experiencing changes also.
The jewelled gecko (Strophurus elderi) is an example of a species that shelters in spinifex clumps and requires old-growth habitat
Tjalapa live in family groups within communal burrows. Each family shares a latrine (toilet) where they do all their scats. The size of the tracks and scats outside the burrow indicates the size and number of the animals living in that burrow. In March each year the Rangers count how many active burrows are in their three monitoring sites. The monitoring sites are 1 km long and 300 m wide. The Rangers walk along in a line searching for burrows with fresh tracks and scats, and also check for any disturbance from predators, fire or hunters. They record the information on an iPad. 102
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Fresh great desert skink tracks at a burrow entrance
In March 2021, the Rangers found 78 burrows across the three sites and 71 of them were still inhabited by families of Tjalapa! The numbers have been going up each year. The increasing Tjalapa population indicates the Rangers fire management and cat hunting are successfully protecting Tjalapa. Kiwirrkurra Rangers conduct tracking surveys to find populations of Ninu on the IPA. They use DNA analysis to work out how many individual bilbies are living at each site. Kiwirrkurra Remote Community School students help the Rangers set up motion-detector cameras on Ninu and Tjalapa burrows to check how many predators are hunting around their burrows. When cats are detected they are tracked and killed. Bilby monitoring on the Kiwirrkurra IPA has shown that although fire management and cat control are being successfully managed, the bilby population is stable but very small, and not increasing. The Rangers now want to start implementing fox control to save the Ninu from extinction. Documenting traditional knowledge about bush foods on the IPA is also an important part of the Rangers’ work, and they are working on a book that describes how to find and prepare 50 different plant foods. The Rangers hold bush foods workshops at the school to teach young people how to prepare bush foods such as this nyuma (traditional damper made by grinding up grass seeds). Kiwirrkurra fauna survey team
Wangunu and Mungilpa seedcakes
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Tjalapa (Great Desert Skink)
Yalti holds Tjalapa
Liopholis kintorei
Tjalapa are a big orange skink up to 40 cm long from nose to tail. These lizards are endemic to the deserts of central Australia (meaning that they occur no where else on Earth). They live in family groups within a network of tunnels that provide refuge from the desert extremes. With as many as 20 entrances, the tunnels are also ideal for a quick escape from natural predators that include birds of prey and snakes. No other lizards in the world are known to cooperate to build such complex family communities. Tjalapa are omnivorous and eat a large variety of invertebrates (especially termites), small vertebrates such as frogs, leaves, flowers and fruits. They cleverly position their burrows close to termite colonies for a handy meal. Females give birth to one-five live young who remain in the family burrows with their parents, often until they mature at 2-5 years old. One reason they are threatened is that young are often predated by cats before they have even had a chance to breed. Tjalapa are a culturally significant species for Indigenous Australians and are traditionally used for meat. Tjalapa also have their own Tjukurrpa (Dreaming) songs, stories and sites.
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Camera traps are used to monitor for Tjalapa and also record valuable information including date, time of day and temperature
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Watch a short film about the impacts feral cats have on Australian native species and challenge yourself to learn about other feral animal species in Australia. • Take the challenge and explore a scientific article exploring ‘Is cat hunting by Indigenous tracking experts an effective way to reduce cat impacts on threatened species?’ • Connect with Deadly Science, a charity supporting Kiwirrkurra School and providing science books and early reading material to remote schools in Australia. • Take a journey through Australia’s globally significant arid lands and meet Indigenous Ranger groups from across 10 deserts working together to keep Australia’s outback healthy for the benefit of the entire world.
Mr Brown and Angus
www.rootsandshoots.org.au/livinglandscapes LIVING LANDSCAPES
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Martuwarra Fitzroy River Council
The catchment area of the mighty Martuwarra reaches far up into the rocky ranges of Ngarinyin Country and down to the vast floodplains of Nyikina
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Martuwarra Fitzroy River Council Fitzroy River, Western Australia
Co-authored by Dr Anne Poelina and Harry Jakamarra
Our Country Fitzroy River
About Us
In 2016 six independent Indigenous Nations came together on the banks of the Fitzroy River in the Kimberley region of Western Australia, to create the Fitzroy River Declaration. In 2018 we established the Martuwarra Fitzroy River Council, as a ‘collective governance model to maintain the spiritual, cultural and environmental health of the catchment’. The Martuwarra Council considers Martuwarra (Fitzroy River) to be communal property, an ‘asset in the commons’ that belongs to all of us. The River must be promoted and protected for the benefit of present and future generations. °C 45 40 35 30 25 20 15 10 5 0
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Our work is grounded in First Law and the guardianship system of rights, responsibility, and obligations. As guardians of living sacred ancestors, we honour six distinct ancestral Rainbow Serpent traditions: Yoongoorookoo, Galbardu, Kurrpurrngu, Mangunampi, Paliyarra and Kurungal. We want to ensure everyone acknowledges Martuwarra as a living ancestral being. As an alliance of Traditional Owners, we maintain and share sophisticated cultural knowledge and practices. This authorises us to be the voice of the Living Waters of Martuwarra Fitzroy River Catchment and assert its right to live and flow. As the Elders say: ‘No River, no people. No people, no life.’
Martuwarra Fitzroy River Councillors
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Living River Country Martuwarra (Fitzroy River) is an iconic, heritage listed and unregulated river system of global significance. For Australia’s original peoples, the River was formed in the beginning of time by Nyikina ancestor, Woonyoomboo. Woonyoomboo is the human face of Martuwarra. In partnership with our sacred ancestral living being, Woonyoomboo created Martuwarra’s valley tracts. Woonyoomboo was an explorer, map maker and scientist who named the places, animals, birds, fish, plants and living water systems. These environmental and cultural values are recognised in both the Western Australian Aboriginal Cultural and National Heritage Listings. Yet, we are now at a crossroads for development in the Fitzroy River Catchment. The planning around water allocation is crucial and we need to understand the cumulative impacts of demand, and the risks to our life-ways and livelihoods.
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The river floods extensively with wet season rains
Martuwarra is over 700 km in length
About this Project Voices for the Martuwarra is a collaborative documentary film available on our website featuring interviews with members of the Martuwarra Council. The film traces the creation of the Council amidst extensive development plans earmarked for the Kimberley and Fitzroy River Catchment. The commodification of water, which prices water as a ‘resource’, in Australia’s south has resulted in entire river catchment damage. The Indigenous wisdom and leadership that has emerged in response to the Murray-Darling Basin catastrophe provides ‘critical lessons’ which we can share and learn from. In a time of uncertainty over food, water, and energy security, we need to protect our rivers as the lifeblood and life force of our Country. LIVING LANDSCAPES
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Prof Anne Poelina (Nyikina Warrwa) ‘As leaders from six independent Indigenous Nations working together, we are connected through Warloongarriy, the First Law for Martuwarra (Fitzroy River). First Law is the spirit that connects all things and promotes multi-species justice through a unity pathway for collaboration, cooperation, and the sharing of information to ensure peace, harmony, balance, and wellbeing. The Martuwarra Fitzroy River Council’s ethos encapsulates collective guardianship responsibility and original Australian’s authority to protect Martuwarra’s right to live and flow, as a sacred living entity for generations to come. The central theme focuses on the responsibility of Indigenous leaders to facilitate knowledge sharing and strengthen community capacity building. Through ‘cooperation, unity, organisation and cultural synthesis’ our Peoples are decolonising through an earth-centred regional governance approach. This approach is focussed on improving cultural wellbeing and resilience, and what is required to make the transition to justice, hope and freedom. We seek pathways for cooperation, collaboration and sharing information so we can collectively, as ‘family’, design the world we want to leave to our children and their children’s children for generations to come. We hope one day you will visit your Martuwarra Fitzroy River, as it belongs to all of us, including our non-human family and kin.’
Mr Joe Brown (Senior Walmajarri Elder of High Degree, Walmajarri Nation) ‘We sing that story about this River. My favorite story when people ask me, I always sing this song, Martuwarra. It’s very important to me, this River. I really love the River. How can government try to take over the River? Government didn’t born in this River, we born alongside the River. We should be the one that own the River, not government. We got a Law too, and the River got the Law. This River got story, big history. That Warloongarriy dream. If River going to go dry that’ll kill the culture. We need to fight for this River, not to drain all the water out. Money is nothing, but the life of the River living there is forever.’
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Gordon Smith Jnr (Ngarrinyin) ‘As representatives of their respective language groups, The Martuwarra Councilors have a responsibility to uphold a strong view. We never did anything in the past to destroy the River system. We’ve always lived with it. We’ve always cried with it. We’ve always been in sorrow with it, and we’ve been a part of the journey that was carried throughout the whole term of our life. So, we need to have some sort of protection plan and that’s what Martuwarra Council brings to the table.’
Aunty Annie Milgan (Senior Nyikina Elder of High Degree – Nyikina Nation) ‘I am a Nyikina woman, and I sit on the Martuwarra Council and the River is very important for us. River got the meaning, River got the story, River got the songs, it was given to us from our Bookarrakarra man (the creator of the River, Woonyoomboo who created the River from the beginning of time, creation time). That is what he put for us, our inheritance. And that Birr Nganka, it’s still today. Birr Nganka means the essence of life or the spirit form of life; life in plants, animals, birds, special and sacred places. Birr Nganka is like an ancestral spirit being or life force. It can be in the River, living waters or in the land. We got spirits (living entities) that watch us if we are doing the wrong things… Anything can be damaged. We got rules from Woonyoomboo and the Law. Law is still there standing. And the rule is still standing. Not from today, from way back. Woonyoomboo gave us these rules. Our rules never been changed. Everything is all connected and that’s very important to our River. I want to support this River. Kardiya (white people or non-Indigenous people) say climate change, but we got climate change now, it is what we see. That’s why we are trying to protect this Martuwarra, Fitzroy River. I strongly speak for Martuwarra. I want to see Martuwarra, let the River flow freely. I am strong speaking for River to be protected, all right?’
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Mervyn Street (Senior Gooniyandi Elder – Gooniyandi Nation) ‘We have to sit together…at the table and make things better. We’ve got to think of our future generations, I am worried for all of our young people. We got to think of all the creatures. Just like how we got a home all of the creatures need a home. I’m a Traditional Owner I don’t think about the money. I think about the Rights of my Country.’
Eric Bedford (Bunaba Nation) ‘The River takes all the worries off your shoulders. It’s a healing place. The River brings you back down to earth and not worrying about anything else in town. You just feel free at the River. Nothing to worry about. We learn and can tell by what trees are flowering and when the crocodiles are laying eggs. When a certain tree’s flowering, we know that the crocodiles are laying eggs and are about to hatch and that. We get big rains and floods up here - I think all that farming, all the chemicals they use on the farms will eventually end up in the River anyway. Like they say, everything eventually ends up in the ocean, which wouldn’t be good for the River. One thing the old people used to tell us, you look after the River, the River will look after you. For my kids, I want to see them see this River how I used to see it. Not polluted and all that with all the farming. I think you just leave the river as it is. Otherwise, it might end up like the Murray-Darling.’
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Hozaus Claire (Bunaba and Gooniyandi Nations) ‘The River helps our wellbeing; healthy, mentally, socially, spiritually and emotionally. It’s the way we see it is the way we understand the River. Living Waters; Waterholes Springs, Creeks. That is why we feel passionate about it. The River heals us with a lot of our issues. And it’s also giving us history for our young people to learn what politics is, what issues that we’re going to have in the future, to be aware of. The River is important because it’s been there for generations, thousands of generations before white people even came. And today we still carry that knowledge and the way we get to eat, cook, and hunt for food is important because it gives us present of what today is about for indigenous people. The River is where our rights and strengths and cultural diversity comes from.
Kimberley Watson (Nyikina Nation) ‘Nyikina people have been on the River with our next-door neighbours and their neighbours, neighbours. We all have our own boundaries and responsibilities to the River too, and in many ways, we’re all connected to that River. We play a lot of roles on the River because it was created from our dream time stories. There are rules and regulations in place for hunting and sharing and naming places and all these things still exist today. And that’s why we are trying to protect the River. Now that we are looking for whole Australia to come and join us and support this, not only Australia, oversea, many other Indigenous People who have lost their River, come and support us.’
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Siahn Ejai (Gooniyandi Traditrional Custodian) ‘The River... it makes me happy. I mean, it’s where I’d rather be, other than home... We come out here every weekend... so we can get away from shops, phones, internet... It means everything to people to try and provide… Teach young ones how to fish and hunt... Is the Fitzroy River and it’s people going to benefit from those developments?’
Marlikka Perdrisat (Nyikina Warrwa and Wangkumara Nations) ‘The relationship I share with Martuwarra is an ancestral one; a relationship I inherited from my ancestors. For tens of thousands of years our people lived in harmony, balance and peace alongside the banks of Martuwarra. I was raised to recognise the ways in which this waterscape and place has given us the laws, science and philosophy that forms our governance. The Warloongarriy Songline governs Martuwarra, from the top of the catchment to the bottom. It maps where the first man Woonyoomboo travelled the landscape, planting Majala (freshwater mangrove), naming the birds and fish, and giving meaning to Country. First Nations people along the River share this common songline and it sets out the communal and individual rights, relationships and responsibilities of each person, and each group. We have a deep awareness of, and responsibility to care for the biodiverse systems of life that interweave the River Country. We are all descendants of, interconnected with, and dependent on water.’ 116
Martuwarra Fitzroy River Council
Taryn Carrington (Gooniyandi Traditional Custodian) ‘We go out with our families and our grandmother still teaches us stuff about the River – water, fish, surrounding areas, floodplains. It’s the last stronghold for the freshwater sawfish… Some of us are still living off the River. Every weekend we’re out with our family you know. Young people go out on the boats out in the gorges... It’s our life, it’s part of us. We all need this water... You can’t take that away.’
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Nganangardiy (Ghost Bat)
This region provides vital cave roost sites for Nganangardly
Macroderma gigas
The Nganangardiy, or ghost bat, so named because of its almost translucent wings, is a ferocious hunter. Using its keen eyesight, superb hearing, and echolocation it can detect frogs, reptiles, sleeping birds, other bats, and secretive mammals. It swoops in to wrap its prey in its wings, and kills it with a swift bite to the neck. It is the largest species of bat in Australia to use echolocation. Unlike many bat species, the call of the Nganangardiy is audible to humans and their twittering call can be heard as they fly through the night. Nganangardiy roost by day in a cave. During breeding the mothers share a maternity roost where they congregate to rear their young – however only ten sites are known, making it especially important to look after these places.
Biyalbiyal (Largetooth Sawfish) Pristis pristis
Related to rays, the Biyalbiyal can grow to over 7 metres with its long rostrum (saw) being used for defence, and more so to locate its prey. Mother’s give birth to live young in coastal areas, with the pups’ sharp little rostrums hardening after birth. They will eventually travel up stream, sometimes up to 400km away from the coast. The survival of Biyalbiyal is reliant on the connectivity of Martuwarra across Country
The Fitzroy River provides an almost pristine environment for this curious fish. Despite this, Biyalbiyal are considered the world’s most endangered fish. Trophy hunting and net entanglement are huge threats. Additionally, as these fish are reliant on seasonal flooding for their movement between the river and the coast, the increasing pressure by agriculture in taking water from the catchment, and is seriously impacting the lifecycle of Biyalbiyal.
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The river flows to meet the ocean at King Sound, where the tides are the largest in Australia and some of the largest in the world
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Connect with the Martuwarra Fitzroy River Council and follow their journey in protecting their Country. • Sit back and watch Voices for the Martuwarra, a beautiful documentary film featuring interviews with the people you met in this chapter. • Watch a special animated story of Woonyoomboo: The Night Heron, as shared to Annie who you met in this chapter. • Get to know the ghoulish ghost bat, prehistoric sawfish and other threatened species of the Kimberley region.
www.rootsandshoots.org.au/livinglandscapes LIVING LANDSCAPES
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Gundjeihmi Aboriginal Corporation
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Mirarr Country includes spectacular sandstone escarpment with thousands of rockshelters, many of which contain evidence of Mirrar occupation in the form of painted rock art
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Gundjeihmi Aboriginal Corporation Jabiru, Northern Territory
Co-authored by Gundjeihmi Aboriginal Corporation
Our Country
About Us
Jabiru
The Mirarr are the Traditional Owners of lands in Kakadu National Park in Australia’s Northern Territory. Mirarr people speak an average of three Bininj languages, plus English. Animal painting from Madjedbebe Of the different Bininj languages, Kundjeyhmi is the most common (pronounced kund-jate-me), along with Kunwinjku (pronounced kun-wink-oo). Mirarr established Gundjeihmi Aboriginal Corporation (GAC) in 1995 to represent their rights and interests and to ensure a positive cultural and economic future for Mirarr people. Their work includes:
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• Protecting Mirarr Country • Ensuring long-term beneficial health and housing outcomes • Protecting the physical and spiritual culture of the Mirarr and neighbouring clans • Ensuring Bininj control of Bininj lives and Country • Developing sustainable incomes and businesses for future generations In accordance with customary law and tradition, Mirarr have obligations and responsibilities to other Bininj affected by decisions about Mirarr Country.
About Our Country
Djurrubu Rangers Clarrie Nadjamerrek and Ambrose Djandjul
Mirarr lands are mostly situated inside the boundary of the Kakadu National Park, 250 km west of Darwin and east of the vast Arnhem Land plateau. Kakadu is a diverse landscape with high biological diversity. It includes savannah woodlands, the sandstone ‘stone Country’, and extensive wetlands. Kakadu is a place of living culture. Bininj have lived continuously in this area for over 65,000 years. The region contains one of Australia’s oldest sites of human occupation: Madjedbebe.
About Our Work
In a unique partnership with the Gundjeihmi Aboriginal Corporation, a team of Australian archaeologists have excavated and dated the site of Madjedbebe on the lands of the Mirarr people. Madjedbebe is situated within the boundary of a uranium mining lease, an area surrounded by Kakadu National Park. Two decades ago, the Mirarr Traditional Owners led a huge domestic and international campaign against mining at the Jabiluka and elsewhere on Mirarr Country. All mining ceased and the mine site is now undergoing the slow process of rehabilitation.
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Mirarr Senior Elder May Nango sharing traditional knowledge with Djurrubu Ranger Cuisak Nango and rock art researcher Jill Huntley at the Madjedbebe site
Madjedbebe Archaeological Site
Madjedbebe sits at the base of the Arnhem Land escarpment on a sandy plain in the Jabiluka mineral lease, surrounded by Kakadu National Park. Madjedbebe is the oldest known archaeological site in Australia with evidence for the presence of humans dating to around 65,000 years ago! There have been several detailed studies carried out at the site, starting in the early 1980s, with the most recent being carried out in 2012 and 2016 in partnership with Gundjeihmi Aboriginal Corporation. More than 100,000 artefacts have been excavated, including flaked stone artefacts, animal bones, shellfish remains, charcoal, seeds, other plant remains and human burials.
Madjedbebe rock art
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One of over 11,000 stone axes found at Madjedbebe
Quartz artefacts
Some of these general remains were buried more than 2.5 m below the surface. Archaeobotanical investigations have demonstrated the exploitation of plant foods, including seeds, tubers and pandanus nuts. Fuel wood was also sourced from local eucalyptus and monsoon vine thicket forests. The oldest occupation layer at Madjedbebe also holds evidence for the oldest edge ground stone axes in the world, the earliest grindstone technology outside Africa, the early shaping of stone spearheads, and large quantities of ground ochre. Madjedbebe also includes more than 1,000 rock art motifs painted and drawn on the walls of the shelter. As many of the images are faded, and many overlap, this is the minimum number of motifs in the site that can be still seen today. General view during 2016 excavation at Madjedbebe
Bininj children sorting material recovered from the excavation
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Rock art is highly significant for the Mirarr people.
Rock art firearm motif
The same image can convey different meanings to different people, depending on their cultural standing. The Madjedbebe motifs are mostly paintings (created using wet paint), but there are also some stencils (where a negative image is created by spraying wet paint around the outside of an object held up against the wall), drawings (created by dragging a piece of dry ochre or charcoal across the wall) and beeswax figures (created by applying small, rolled up pieces of beeswax to the wall surface). A variety of different coloured pigments have been used to create the art at Madjedbebe. These are mostly ochres (red, yellow and orange), but many are also white clay (kaolinite) and some black charcoal. Djurrubu Rangers Martin Liddy and Deonus Djandomerr recording bim (rockart) in Mirarr Country
Djurrubu Rangers being shown information about the archaeological excavation at Madjedbebe
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The Madjedbebe motifs include many human-like figures (anthropomorphs), geometric designs, hand stencils, fish, fibre objects, and objects from the ‘European-contact period’. The latter include firearms, European people (wearing clothing, hats and standing in a characteristic ‘hands on hip’ manner), pipes, knives and ships. Mirarr Traditional Owner May Nango said she was worried about passing knowledge from the site onto the next generation: ‘This Country belong to Mirarr, and even the kids too. Try to show all them young kids too, so they can remember all from our old people that gave us this story.’ May Nango
Stencil artwork
May Nango, Djaykuk Djandjomerr and Clarrie Nadjamerrek in Mirarr Country
Beeswax art Madjedbebe
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Bamurru (Magpie Goose)
Anseranas semipalmata Bamurru (magpie geese) are a very important bird for Mirarr and other Bininj people. Bamurru eggs can be collected in Bankerreng (~ April), and the birds can be hunted through Wurrken (~ August) and Kurrung (~ September).
Bamurru lay large eggs that are an important bush food
‘Sometimes they killed geese with throwing sticks called manbarnba which they threw from the top of trees when the geese flew over. They made paperbark platforms up in the paperbark trees and waited for the geese to fly over’. Djaykuk Djandjomerr With a bellowing honk, Bamurru gather in enormous flocks to feed on weed and grasses in seasonal wetlands. The Bamurru has a characteristic bump on its head and its orange legs feature partially webbed feet, capable of both swimming and perching. The males make a cup shaped nest of sticks either on floating debris or in a tree where together with the female (or sometimes two) they share incubation and care for the goslings. Bamurru are now mostly found in northern Australia as their wetland homes of the south are disappearing due to agricultural pressures. Bamurru gather in flocks of thousands to forage in wetlands
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Djurrubu Rangers - Martin Liddy, Allio Djandjul, Jayduk Djandomerr, Deonus Djandomerr, Clarrie Nadjamerrekl, Malcolm Nango, Russo Marimwoa, Amroh Djandomerr and Andrew Corrigan
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Download your own version of Kunwinkju Seasonal Calendar – an amazing journey through Kakadu’s seasonal changes. • Learn hundreds of Bininj Kunwok words, and translate to, and from, English. There are beautiful posters to download and even some special kid’s activities to challenge you! • Follow the journey of Jabiru as it transitions from a town built on uranium mining, back to Mirarr control and visionary plans for an exciting future. • Catch up with fishing in a way you never imagined by downloading a special booklet for kids about The Djenj Project: Bininj Fishing Past, Present and Future.
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Dhimurru Aboriginal Corporation
Wild seas and bauxite coastline at Garanhan. Dhimurru’s role in natural and cultural resource management is to ensure the protection and sustainable use of Yolŋu land and sea Country within and adjacent to the Dhimurru Indigenous Protected Area (IPA).The IPA includes evidence of long-term trade between Yolŋu and Indonesian Macassans in Dharripa (sea cucumber), which is located near Garanhan.
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Dhimurru Aboriginal Corporation East Arnhem Land, Northern Territory
Co-authored by Dhimurru Aboriginal Corporation
About Us
Our Country
Girriwitji (Dhuwa moiety) are harvested from the rocky and reef areas at low tide.
Dhimurru’s vision is guided by the wisdom of our Elders who founded Dhimurru.
Nhulunbuy
They have inspired us in our work. They exhorted us to look after the land for those who will follow, to protect and maintain it. In 1990 on behalf of the Elders, Roy Dadayŋa Marika said: ‘Be firm and strong for the land, and the strength of your solidarity will sustain you in your cause. °C 45 40 35 30 25 20 15 10 5 0
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Our Country (land and sea) will exist forever. It must be protected so that it will remain the same, so that it can be seen in the same way that the Elders saw it in the past. Our vision and hope is that Yolŋu will continue to use our Country for all the generations to come.
Mandaka Marika - longest serving member of Dhimurru.
We the old people hope that Dhuwa and Yirritja Country will continue to be looked after through the connection of Yothu Yindi. All our Country is Yirritja and Dhuwa. Our songs, our law, our sacred art, our stories are embedded in our Country, which is the foundation of our knowledge. That’s how we see our Country; that is what our Land Rights Act says. The decision makers are the landowners, the clans that are connected through Yothu Yindi and Märi-Gutharra kinship. They have placed certain areas of our land in the hands of the Dhimurru Committee, which authorises the Dhimurru Rangers to manage and preserve, maintain and protect the areas designated for recreation use. The landowners put the recreation areas in Dhimurru’s hands to manage. They envisage one committee, one voice, and one body under one umbrella, Dhimurru. Only Yolŋu will make decisions for this land, not government officials or any other person who is not a landowner. We envisage working together with the Parks and Wildlife Commission and other IPA collaborators; we need their help in making our vision a reality. With respect to the sea Country in the IPA, we are committed to work together with all relevant agencies to ensure that our sea Country remains healthy, our sites and their stories are protected, and our marine resources are used sustainably. But the only people who make decisions about the land are those who own the law, the people who own the creation stories, the people whose lives are governed by Yolŋu law and belief.’ LIVING LANDSCAPES
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About Our Country Dhimurru IPA’s intact and interdependent environments are testament to the effectiveness of Yolŋu management and sustainable use over millennia. The region of northeast Arnhem Land in which the IPA is located is subject to few pressures and impacts from development compared to many other parts in Australia. Situated on the Gove Peninsula and including coastal waters of the northwest Gulf of Carpentaria, Dhimurru contains a diversity of terrestrial, marine and island ecosystems supporting culturally significant species of high conservation value. The IPA lies within the Arnhem Coast Bioregion which comprises a coastal strip extending from just east of Cobourg Peninsula to just north of the mouth of the Rose River in southeast Arnhem Land, and includes many offshore islands, most notably the Groote Eylandt archipelago, the English Company Islands, the Wessel Group and the Crocodile Islands.
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Gayŋada is part of the Cape Arnhem recreation area managed by Dhimurru on behalf of the landowners
About Our Management Plan The following pages are taken from our current Management Plan. This is a plan that most national parks, Indigenous Protected Areas (IPA’s) and other special places have. Most plans are rewritten after 5 to 10 years and we are writing our new one next year. The aims of our Management Plan are to provide: • A framework for Dhimurru to sustainably manage land and sea country as an IPA on behalf of, and under the direction of, Yolŋu Traditional Owners and Custodians • Direction and guidance for Dhimurru’s Rangers, and our research, communication, collaboration and liaison operations • Ways for managing visitors in special recreational areas set aside for this purpose by Traditional Owners and Custodians • Information for collaborators and partners to help them understand how best they can work with Dhimurru to manage the IPA
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Threats and Management Responses • Monitor resources • Collaborate with users and managers
Unsustainable Use
• Support compliance
• Weed control and eradication • Prevent introduction • Focus on mission grass • Monitor and control buffalo and pig numbers
Weeds and Feral Animals • Require visitors to obtain permits
Visitor Impacts
• Monitor and eradicate yellow crazy ant outbreaks
• Maintain Designated Recreation Areas • Fences and signs
• Sea Country patrols
• Ranger patrols
• Marine debris removal
• Beach clean-ups
• Biosecurity monitoring in coastal areas and outstations
Marine Debris and Biosecurity • Hazard reduction burns • Monitoring fire plots • Satellite fire scar monitoring
Changing Fire Regimes
Loss of Cultural Knowledge
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• Fire management plan
• Site protection • Support for ceremony • Recording and applying Traditional Knowledge • Learning on Country • Inter-generational knowledge transfer
Heritage Values Shared Macassan Heritage
Shared European Heritage
Yolŋu Heritage Traditional knowledge
Macassan ship painting
Yirrkala mission
Art and craft
Stone arrangements
Macassan canoe
Yolŋa Matha (language)
Wäŋa home, land
Nhulunbuy township
Dhäwu
stories, history
Yolŋu Rom Miny’tji Manikay (Law) totemic and buŋgul clan songs and dance
designs
Gurrutu
WW II airfield Ceremony
kinship
Tamarind tree at Macassan site
Sacred and significant places
Culturally significant species
Mining
Connection to Country
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Livelihoods in Dhimurru IPA
Tourism Research
Recreational fishing
Timber production
Shipping Bush foods
Seafood
Traditional hunting
Ranger programme
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Commercial fishing
Arts and crafts
Learning on Country
Both ways education
Prepare future Yolŋu landowners for managing country
The Aim
Kids in school Protecting local culture for future generations
Inter-generational knowledge transfer
Greater employability
Upskilled rangers
Healthy and strong young people
Classroom follow-up
On country learning
The Results
Learning on Country in Action
Inspiration
Connection to country Certificate of conservation and land management Inspired young people
Yolŋu experts, rangers and teachers providing instruction
Yolŋu foundation for mainstream curriculum
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A Learning On Country Experience Walking distance from Yirrkala is Nuwal, where the ancient Yambirrpa fish trap is located. The Elders, Dhimurru Rangers and Yirrkala school chose Yambirrpa for their most recent Learning on Country Galtha Rom workshop with the Middle Years students. Yambirrpa is the name of an ancient fish trap, which has been used for thousands of years by Yolngu. Yambirrpa can also be used as a metaphor to explain the importance of people and organisations to work together, as just one stone out of place can allow fish to escape. The fish trap is common ground for people to come together, build up the stones together, eat the fish together and share the catch. Senior Cultural Advisor, Rrawun Maymuru explains how important it is to bring young Yolngu people onto Country, showing them how to make the spears for hunting and bringing the cultural knowledge along with it. ‘The boys were excited to use the spears (they made), and to go to Yambirrpa to catch the mullet. When we woke up we had to wait for the landowners. It’s respect. …when living on the coast the tides are the clock. String rays, turtles, fishing, mud crab, everything has its own time for the tides. We are connected to it. The sun itself is cool (morning), hot (middle of the day), cool (evening)’ explains Rrawun. All Learning on Country Galtha Rom workshops impart a truly unique and special part of Yolngu culture, which equips young people with the knowledge and understanding of their own place in their community. The Yambirrpa is an important part of the local Yolngu cultural landscape. It is also a symbol of the Yirrkala school. Students, staff, Rangers and Elders all worked together to help rebuild the stone walls’ explains Rrawun.
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Yambirrpa fish trap
Bäru (Saltwater Crocodile) Crocodylus porosus
The cultural significance of Bäru, the saltwater crocodile, in the Yolŋu landscape illustrates how a cultural landscape approach plays out in daily management activities. The wellbeing of the spirit of Bäru depends on the physical and metaphorical conservation and management of the many factors relevant to its healthy existence. Bäru is a significant ancestral being to a number of Yirritja Moiety Yolŋu clans directly, and indirectly, to related Dhuwa Moiety clans. Hunting or killing Bäru is governed by strict customs that are managed by the clans that are custodians of the principal myth narrative. Bäru habitat conservation is important to ensure the survival of this totemically important species.
Saltwater crocodiles sit with their mouth agape to lower their body temperature
Young Bäru eat small fish and crustaceans. Adult Bäru become apex predators and eat virtually anything that they can over-power. They may live for 70 years and adult male Bärus can grow to be over 6 m long and weigh more than 1000 kg!
Learn More Go to the Living Landscapes Online Resources webpage via the following link or by scanning the QR code below. DISCOVER, CONNECT and CHALLENGE yourself with an amazing collection of online resources and activities! • Challenge yourself to investigate ghost nets, their devastating impacts on marine life, and support Ghost Nets Australia! • Explore Learning On Country programmes from across the Northern Territory. • Discover what happened when Sea Shepherd joined forces with www.rootsandshoots.org.au/livinglandscapes the Dhimurru for a remote marine debris clean-up mission.
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Conclusion Thank you for coming on this journey with us. We hope you are beginning to appreciate and understand Australia’s vibrant living landscape, complete with rich layers of meaning waiting for you to explore and discover. Your journey is only just beginning! Stop. Look. Listen. Feel. Connect with the Country you live and learn on because this connection is more important than ever. Can you take time to observe your weather and seasons, sharing this knowledge with those around you? Can you learn your local language names for the animals that call your place home? Can you learn the names of the hills, valleys, rocks and winds of the Country you are on? Can you seek out, sit down and listen to the stories about them? You can visit the Roots & Shoots Living Landscape Online Resources webpage for activity and project ideas to guide you on your continuing journey. Here you can CONNECT further with some of the authors of this book and be guided on how to make contact with your local First Nation groups. You can DISCOVER more about our living landscapes, what makes them precious, and ways to take care. May you also CHALLENGE yourself to be part of a future where all people living on this land acknowledge its history, connect with its culture, and celebrate their own living landscape.
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Kiwirrkurra Ranger Jodie Ward
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Glossary These terms mean different things to different people. It may take you a lifetime to understand some of them! Each definition has been sourced from a First Nations group or a government authority and was publicly available. The source of each definition is noted in brackets, and a list of full weblinks is provided is provided in a bibliography on page 158. For a more complete understanding of these terms, please research widely and include First Nation perspectives. You can watch videos and hear people talk about these concepts via our Roots & Shoots page.
Aboriginal Corporation: An incorporated Aboriginal Corporation is a registered legal entity. An Aboriginal controlled group may become incorporated to: • Support the education and housing needs of Aboriginal and Torres Strait Islanders • Secure land • Seek greater recognition for Aboriginals and Torres Strait Islanders • Provide legal assistance to Aboriginals and Torres Strait Islanders • Develop Aboriginal infrastructure
and
Torres
Strait
Islander
• Promote art, performance or music You can understand more about what Aboriginal Corporations do by reading the Darug, Girringun, Gundjeihmi and Dhimurru chapters of this book. (Business Victoria 2019)
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Assimilation: Assimilation policies presumed that Indigenous Australians could enjoy the same standard of living as white Australians if they adopted European customs and beliefs and were absorbed into white society: ‘The policy of assimilation means in the view of all Australian governments that all Aborigines and part - Aborigines are expected eventually to attain the same manner of living as other Australians and to live as members of a single Australian community enjoying the same rights and privileges, accepting the same responsibilities, observing the same customs and influenced by the same beliefs, hopes and loyalties as other Australians.’ Commonwealth of Australia, Parliamentary Debates, 1961 However, in practice, assimilation further undermined Indigenous identity and culture and justified the dispossession of Indigenous people and the removal of Indigenous children from their parents. According to leading Indigenous academic, Professor Michael Dodson, ‘Assimilation relied on the well-established and widely-accepted view that we were inferior to white Australians, that our way of life, our culture and our languages were substandard... Embedded within the policy of assimilation was a clear expectation of the cultural extinction of Indigenous peoples.’ (Australians Together 2020)
Country: Country is a word that holds many different meanings for First Nations peoples, especially given the diversity of First Nations across the continent. Country is a proper noun, which is why it is usually capitalised. We often refer to Country in the same way we would a person. For example, Country is sick. Listen to Country. Country needs time to heal.Country is a term used by First Nations peoples to refer to the lands, waters and skies to which they are connected through ancestral ties and family origins. For example, a Gamilaraay person from south-west Queensland might say, “I am from Gamilaraay Country” or “my Country is Gamilaraay.” Country encompasses land, waterways, seas and skies, as well as the energy and space in between. It also encompasses relationships: with plants, with animals and with Ancestors (to name a few). First Nations relationships within Country are grounded in reciprocity - mutual respect and exchange. For First Nations people and Country, it’s about keeping balance. We take only what is needed, so natural resources are never exhausted. ‘Healing Country is healing us. We are Country and Country is us. We are all one.’ Worimi Elder Uncle Steve Brereton.
(Common Ground 2021a) LIVING LANDSCAPES
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Cultural burning: The Firesticks Alliance Indigenous Corporation uses the term ‘cultural burning’ to describe burning practices developed by Aboriginal people to enhance the health of the land and its people. Cultural burning can include burning - or prevention of burning - of Country for the health of particular plants and animals, such as native grasses, emu, black grevillea, potoroo, bushfoods, threatened species, or promoting biodiversity in general. It may involve patch burning to create different fire intervals across the landscape, or it could be used for fuel and hazard reduction. Fire may be used to gain better access to Country, to clean up important pathways, maintain cultural responsibilities and as part of culture heritage management. It is ceremony to welcome people to Country or it could also be as simple as a campfire around which people gather to share, learn, and celebrate. (Firesticks 2021)
Dreaming: The ‘Dreaming’ is First Nations peoples’ understanding of the world and its creation. Passed from generation to generation through storytelling, the Dreaming shares beliefs that are connected to Country and the natural world. These stories incorporate creation, rules for living, social regulations, ethics and morality. They often feature characters who demonstrate undesirable behaviours, and face consequences because of it. ‘The Dreaming’ is an English translation of a First Nations concept, which has different names in different language groups. The Dreaming did not take place at the beginning of time - this is a common misconception. It encompasses the past, present, and future; it is non-linear. As a holistic philosophy grounded in the very earth itself, it cannot be assigned to a past people. It is an integrated way of life that many First Nations people believe in and live by. The Dreaming is shared through stories, told verbally. They are often told to children by older people in the community. Just like many other forms of education. These stories have been passed down through generations for over 65,000 years. The stories may differ from place to place, and between Nations, but they have common features. For example, many are creation stories that feature Ancestral Beings who created everything - animals, plants, rocks, and land formations - as they moved through the land in human form.
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The stories display a deep knowledge of Country. They contain important information about flora, fauna, and laws to obey in order to survive in particular environments. Before colonisation, these stories were an integral way of passing knowledge from one generation to the next, to ensure survival. Dreaming stories continue to be shared and strengthened from one generation to the next and share deep knowledge systems that have existed since the beginning of human life.
(Common Ground 2021b)
Elder: Elders are highly respected Aboriginal people held in esteem by their communities for their wisdom, cultural knowledge, and community service. They have gained recognition as a custodian of knowledge and lore. Age alone does not determine whether someone is recognised as an Elder in their community. (Deadly Story 2021a)
First Nations: Pluralised terms such as ‘First Nations’ or ‘First Peoples’ are acceptable language, and respectfully encompass the diversity of Aboriginal and Torres Strait Islander cultures and identities. Pluralisation should extend to generalised reference to Aboriginal and Torres Strait Islander ‘histories,’ ‘perspectives,’ ‘ways of being,’ ‘contributions,’ and so forth. This acknowledges that Aboriginal and Torres Strait Islander peoples are not homogenous and accounts for diversity. Using ‘Aboriginal and Torres Strait Islander’ is most often considered best practice: • ‘Aboriginal’ (and less commonly accepted variants such as ‘Aboriginals’ or ‘Aborigines’) alone is also not inclusive of the diversity of cultures and identities across Australia, for which reason it should be accompanied by ‘peoples’ in the plural • Similarly, as a stand-alone term, ‘Aboriginal’ is not inclusive of Torres Strait Islander peoples, and reference to both Aboriginal and Torres Strait Islander peoples should be spelt out where necessary • The acronym ATSI should be avoided as this can be seen as lacking respect of different identities
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In some parts of the country, the term ‘Indigenous’ can be considered offensive. That is, it has scientific connotations that have been used historically to describe Aboriginal and Torres Strait Islander peoples as part of the ‘flora/ fauna’ rather than the human population of Australia. It can be seen as a simplifying label for what are highly diverse identities. (Reconciliation Australia 2020)
Invasion: An occasion when an army or country uses force to enter and take control of another country; an occasion when a large number of people or things come to a place in an annoying and unwanted way; an action or process that affects someone’s life in an unpleasant and unwanted way. (Cambridge Dictionary 2021)
Indigenous Protected Area (IPA): An Indigenous Protected Area (IPA) is an area of land or sea cared for by Traditional Owners. Traditional Owners enter a voluntary agreement with the Commonwealth Government to protect biodiversity—the animals, plants and other species that call the IPA home—and to conserve the area’s cultural resources, like sacred sites and rock art. IPAs have become a key part of the National Reserve System: the network of protected areas—including National Parks—that stretches across Australia. IPAs now account for around 45% of the total area of our National Reserve System. Most IPAs occur on land, but some also extend into the sea. Operations on IPAs vary because when Traditional Owners enter into an IPA agreement with the Commonwealth Government, both parties negotiate and agree to an environmental and cultural plan specific to that country. Work on IPAs typically includes clearing weeds, trapping feral animals, protecting rock art, working with researchers, managing burning regimes to avoid wildfires, and welcoming visitors. In tackling these issues, Indigenous Owners often work alongside scientists and other land managers. In this way, IPAs bring together Indigenous ecological knowledge and modern science for effective land and sea management. (Country Needs People 2020)
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Glossary
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Kinship: Kinship is at the heart of Aboriginal and Torres Strait Islander culture and community. Kinship establishes where a person fits in their community. Kinship looks different across communities and Nations. It helps determine a person’s relationship to others and to the universe and their responsibilities towards other people and Country. (Deadly Story 2021b)
Learning on Country: Learning on Country (LOC) takes different forms in different Nations. In the Northern Territory it is described as follows: ‘The LOC programme is a culturally relevant school based Indigenous Ranger facilitated programme aimed at linking Australian curriculum subjects with field based experiential learning and data collection.’ It targets remote Indigenous students and disengaged young people eligible for enrollment. The programme is community driven and supported by wellestablished local governance arrangements that ensure communities guide and control programme delivery and outcomes. (Northern Land Council 2021)
Lore: The terms ‘lore’ and ‘law’ are sometimes used interchangeably, but ‘law’ refers to written European law. Lore belongs to each individual Nation. Lore is unwritten and refers to knowledge, beliefs, rules or customs. It is often linked to kinship and mutual obligation, sharing and reciprocity. It relates to marriage and trade, access, usage and custodianship of land. It can govern the use of fire, hunting and gathering, and behaviour regarding family and community. Lore works with nature to protect animals and our environment, contributing to assuring biodiversity is maintained, and food supplies are always in abundance. Lore has existed alongside European laws and still does today. (South West Aboriginal Land and Sea Council 2021)
150
Glossary
Ranger: In Australia, rangers work to protect native plants and animals, control feral animals and invasive weeds, reduce dangerous wildfires, maintain tourism and cultural sites, and more. Across Australia there are Indigenous and non-Indigenous Rangers working side-by-side to do this important work. The vast landscapes of Australia need active management to protect against environmental threats like feral animals, invasive weeds and destructive wildfires. We need more people working on Country to address these threats. Because of factors like geography, culture and skills, Indigenous Rangers are at the front line of addressing these threats. Aboriginal and Torres Strait Islander organisations around the country report high and growing demand for ranger jobs. Indigenous Rangers have strong positive impacts on nature, families and communities and growing the number of rangers will benefit all of Australia. (Country Needs People 2021)
Reserves and Missions: Missions, reserves and stations were areas where Aboriginal people were placed in after being forcibly removed from their traditional lands. This happened through various ‘protection’ policies from governments across Australia in the 1800’s and early 1900’s. Missions were usually under the control of churches and missionaries while a station or reserve was typically run by the government. Missions, reserves and stations were often strict and harsh, with government ‘protectors’ controlling the lives of Aboriginal people. The reserves and missions had strict rules regarding what Aboriginal people could and could not do. Aboriginal people were not allowed to speak language or continue traditions and ceremonies and were punished if they were seen doing these things. As a result, a lot of language, culture and traditions were taken from us by the acts of colonisers. Many Aboriginal people have family connections to one or more of the missions and reserves. While these spaces were often a source of suffering, control and denial of culture, many have since been handed back to the communities whose land they are based on where they have become centres for our Community and its resilience. (Deadly Story 2021c)
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Songlines: Songlines are the Aboriginal walking routes that crossed the country, linking important sites and locations. Before colonisation they were maintained by regular use, burning off and clearing. The term ‘Songline’ describes the features and directions of travel that were included in a song that had to be sung and memorised for the traveller to know the route to their destination. Certain Songlines were referred to as ‘Dreaming Pathways’ because of the tracks forged by Creator Spirits during the Dreaming. These special Songlines have specific ancestral stories attached to them. Songlines contain information about the land and how the traveller should respectfully make their trip. This includes the types of food that were safe to eat, places to be avoided and the boundaries of each mob’s Country that the traveller could pass through. Songlines also describe features and landmarks that the traveller should look out for, so they knew that they are going in the right direction. (Deadly Story 2021d)
Traditional Ecological Knowledge (TEK): TEK includes the practical skills and wisdom developed locally by living on Country for many generations. It includes local knowledge of species, their life histories, distributions, and behaviour, as well as resource management systems, tools, and techniques. It also includes cultural practices, and social institutions that are required to implement management systems. When TEK is paired with western science and management knowledge (SMK) it provides a greater pool of wisdom for problem solving and strengthens both knowledge systems. TEK can contribute local, fine-scale information and skills, whereas SMK provides understanding of contemporary large-scale ecological processes (like climate change) historically not encountered by TEK. (Butler et al, 2012)
Traditional Owner: The meaning of ‘Traditional Owner’ varies significantly, depending on the context. The term may be applied differently by different people and jurisdictions, and there can be diverse feelings about its meaning and application. Some feel good about the term, stating, ‘It means to not be invisible’ and that the term supports their connection to place; ‘It means where we are from.’ Others feel that it is a difficult term, particularly when a group doesn’t have
152
Glossary
recognition from the government. It can be suggested that the term Custodian better reflects the responsibility and process of looking after the land. (Aboriginal Victoria 2019)
Welcome to Country / Acknowledgment of Country: A Welcome to Country is done by a local Traditional Owner or Elder who holds the authority and knowledge to share a welcome from a particular local region. This can be done through speech, dance, song or ceremony. Welcome to Country is an important ceremony that has been practiced by the First Nations for thousands of generations. Traditionally, First Nations people travelling to different Country had to seek permission to enter from the Traditional Owners. If granted, permission was given as a Welcome to Country. Today, inviting an Elder to perform a Welcome is a way to recognise their unceded sovereignty of ancestral lands. It’s also a way to honour ancient and continuing First Nations customs. It’s important to ensure the Elder is comfortable with the arrangements. Talk together to decide the format of the ceremony and how the person performing the Welcome will be recognised and remunerated for their time and commitment. Bangerang man, Scott Kneebone, says ‘a Welcome to Country is like you’re hosting a birthday: you do a welcome and say thank you for coming to my birthday. And an Acknowledgement of Country is like if you’re a guest at the birthday: you would say thank you for having me.’ An Acknowledgement of Country is a way to acknowledge and pay respect to First Nations peoples as the Traditional Owners and ongoing custodians of the land. Acknowledgements are often made at the start of an event - such as a meeting, speech or formal occasion. An Acknowledgement can be made by anybody - First Nations or non-Indigenous. There are many ways to make an Acknowledgement of Country. It can be spoken, written, or signed (Auslan - sign language). The words can vary and people are encouraged to do an Acknowledgement in a way that is personal and specific to place. It’s easy to copy an already scripted Acknowledgement, but it’s more meaningful to write one in your voice. Acknowledging Country, or asking an Elder to perform a Welcome to Country, recognises First Nations people as the original custodians. Importantly, it promotes awareness of the histories and cultures of First Nations people, and the resilience of our connection to Country. (Common Ground 2021c)
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Dr Jane Goodall’s Story In the summer of 1960, a young Englishwoman arrived on the shores of Lake Tanganyika in what is now Tanzania, East Africa. As Jane Goodall first surveyed the mountains and valley forests of what was then called the Gombe Stream Chimpanzee Reserve, she had no idea her work would redefine the relationship between humans and animals or that the research would continue into the 21st century. Jane was appointed to study the behaviour of chimpanzees by an esteemed anthropologist and paleontologist, Dr Louis Leakey. Jane had no scientific training, but he was particularly insistent that Jane would bring a keen eye and a fresh approach to the usual scientific methods instilled in universities. However, British authorities were resistant to a 26-year-old woman living among wild animals in the remote jungles of Tanzania, but they finally agreed to Leakey’s unorthodox proposal if Jane was accompanied by her mother, Vanne. Jane’s assignment was to follow the chimpanzees wherever they went and record their behaviour. This involved countless hours of detailed observation, trekking many kilometres a day through rough and untamed country in all weather – taking the essentials of some food, water, binoculars, and her journal each day - that lasted from before sunrise, to when she witnessed the chimps make a nest and sleep for the night. At first, the Gombe chimps fled whenever they saw Dr Goodall. She persisted, however, watching from a distance with binoculars, and gradually the chimps allowed her closer. She named the chimpanzees and worked out their relationships with each other – parents, cousins, friends, and enemies. One day in the autumn 154
Dr Jane Goodall’s Story
of 1960, she saw a chimpanzee she had named David Greybeard strip leaves off twigs to fashion tools for fishing termites from a nest. At that time scientists thought humans were the only species to make and use tools, but here was evidence to the contrary. On hearing of Dr Goodall’s observation, Dr Leakey said: ‘Now we must redefine tool, redefine man, or accept chimpanzees as humans.’ This would be one of Dr Goodall’s most important discoveries. She also revealed that chimps hunt for meat, have complex relationships, emotions, minds, and personalities. As her work became more widely known Jane was accepted into Cambridge University as a PhD candidate – one of the very few people admitted without a university degree – and earned her PhD in ethology in 1966. But prior to this she established the Gombe Stream Research Centre, which continues today as a training ground for students, researchers and field assistants studying primates, including many Tanzanians. In 1977, Dr Goodall established the Jane Goodall Institute (JGI) which began as a Wildlife Research, Education and Conservation hub called Tchimpounga but has grown to facilitate conservation and education programmes, particularly in Africa, but also globally. It also delivers the youth programme Roots & Shoots around the world. JGI is a not-for-profit organisation that creates sustainable solutions to support all life. The institute currently has offices in 23 countries – including Australia (JGIA). Now in her late eighties, Jane continues her advocacy for the environment and equality through giving talks, writing books, and providing countless interviews and public appearances all around the world. LIVING LANDSCAPES
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About Roots & Shoots Roots & Shoots is a programme designed to empower youth to be proactive in supporting humanitarian and environmental issues. We provide environmental education and on-ground assistance to encourage youth with the knowhow and capability to drive positive change. The Roots & Shoots programme began in 1991 when sixteen Tanzanian students visited Jane concerned about environmental issues that they felt powerless to address. After a lengthy discussion, the Roots & Shoots programme was officially born. Today there are thousands of Roots & Shoots groups in over fifty countries. Groups adopt one of several projects offered by Roots & Shoots or start their own project focusing on an issue they are passionate about - from creating a pollinator garden, or championing a threatened species, to working on river rehabilitation or community outreach. Individuals, schools, friends, family, or community organisations can become Roots & Shoots groups and we have local mentors to assist you. Roots & Shoots is free to join, and you will become part of a community of like-minded youth where your effort is part of a collective movement to improve sustainable outcomes for all life. We like to think of it as the biggest environmental club in the world! Together we can make a world of difference To join Roots & Shoots Australia: www.rootsandshoots.org.au To learn more about the work of the JGIA: www.janegoodall.org.au
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About Petaurus Petaurus Education Group Inc. is a not-for-profit organisation named after the threatened Squirrel Glider (Petaurus norfolcensis) that lives around Albury, NSW, in Wiradjuri Country. Established by Wirraminna Environmental Education Centre in late-2014, Petaurus develops and delivers a range of natural resource management, sustainable agriculture and cultural education activities. With hubs in Albury, Hay and Gol Gol in NSW, Petaurus has serviced schools across the entire Murray-Darling basin, spanning 1,059,000 km2 or 14% of Australia’s land area. Petaurus has also recently increased in remote learning capacity, directly engaging with thousands of students every year. Petaurus identifies, develops and delivers a range of learning and curriculum experiences, resources and initiatives for schools and community groups. Our goal is to help connect communities and individuals with natural resource management topics such as land, water, biodiversity, productive farming and sustainability, as well as support cultural awareness initiatives. Many Petaurus staff and board members have worked at local, state and federal government levels. Our vision: A balanced, productive and resilient regional landscape with engaged communities. Our mission: To encourage, support and connect our regional communities with the natural and cultural environment through the development and delivery of quality engagement, education and communication that promotes positive change. Learn more about our work: www.petaurus.org.au Download resources: www.wirraminna.org.au/petaurus/resources LIVING LANDSCAPES
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Credits All images have been kindly provided by the chapter contributors apart from the following. SS = Shutterstock. Cover: Main image L-R Dhimurru, Kiwirrkurra Rangers, Dorcas Miller, Gunnar Rathbun/SS, Allio Djandjul, Girringun Aboriginal Corporation, Dhimurru, Acknowledgements: Southwest Aboriginal Land and Sea Council, Mujiri/SS, Rich Carey/SS, iSKYDANCER/SS Title page: Kwest/SS, Magali McDuffie, Gurringun Aboriginal Corporation, Michelle McKemey, Mirning Council of Elders, Mahisranga/SS Contents: Lepir/SS, 4/5 Stephane Bidouze/SS, 4 Hugo Van Lawick, The Jane Goodall Institute 5 The Jane Goodall Institute, Gant Morten Bjarnhof 6/7 Baringa Kukoyi 8/9 Taras Vyshnya/SS 10/11 Wayne Quilliam, Courtesy of State Library of NSW Masigalgal: 12/13 Melinda McLean, 14/15 Shendle/SS 16/17 John Rainbird, Shendle/SS 18/19 Alan Budman/SS 20/21 Frank L Junior/SS 22/23 Shendle/SS 22 SaltedLife/SS, Mahisranga/SS 23 Richard Ling/ SS Girringun Aboriginal Corporation: 24/25 Gus Burrows 26/27 Wayne Quilliam 28/29 Girringun Aboriginal Corporation, 30/31 Girringun Aboriginal Corporation 31 Wayne Quilliam 32/33 Australian Camera/SS, 32 Mahogany glider (Pfinge/CC-wikipedia), Mujiri/SS 33 Gus Burrows, Wayne Quilliam Banbai Rangers: 40 Sam Des Forges 46 Michelle McKemey 47 David Milledge, Jacob Dedman Darug Custodian Aboriginal Corporation: 48/49 Joy Lai 50/51 Joy Lai 50 Leanne Watson 51 Abbie Mitchell 53 Joy Lai, Abbie Mitchell 55 Edna Watson, Tony Rodd 56 John Tann 57 Bill Code 60 Ken Griffiths/SS, Andrew Mitchell, Sascha Schulz 61 Leanne Watson, Yarkuwa Indigenous Knowledge Centre: 64-67 Ali Borrell, 69 Ken Griffiths/SS Mirning Council of Elders: 74 Wildestanimal/SS 80 Ken C Moore/SS, Dewald Kirsten/SS Southwest Aboriginal Land and Sea Council: 82/83 Southwest Aboriginal Land and Sea Council 84/85 TY Lim/SS 84 Demamiel62/SS 86/87 Shzphoto/SS 86 Janelle Lugge/SS, Sahil Malhotra/SS 88/89 Shzphoto/SS 88 Ian Woolcock/SS 90/91 TY Lim/SS 90 David Steele/SS, Marty R Hall/SS 91 Matt Sheumack/SS, Janelle Lugge/SS 92/93 Shzphoto/SS 92 Dirk Kotze/ SS, ChameleonsEye/SS 93 Agami Photo Agency/SS Kiwirrkurra Rangers: 96/97 Totajla/SS 96 Brendan King 98/99 David Cowles/SS 98 Sara Winter/SS 100/101 Sara Winter/SS 102/103 Electra/SS 104/105 David Cowles/SS, Kiwirrkurra Rangers, Martuwarra Fitzroy River Council: 106/107 Harry Jakamarra 108/109 Jackson Gallagher 110/111 Harry Jakamarra, Lachie Carracher 112/113 Lachie Carracher 112 Magil McDuffie 114/115 Lachie Carracher 116/117 Lachie Carracher 118/119 Lachie Carracher 118 Sardaka, D Morgan 119 Lachie Carracher Gundjeihmi Aboriginal Corporation: 122 Daryl Lewis 123 Clarrie Nadjamerrek 124/125 Lynley Wallis 124 Lynley Wallis 125 Kelsey Lowe 127 Allio Djandjul, Lynley Wallis 128/129 Lynley Wallis 128 Tony Bowler/SS, Hugh Lansdown/SS, Dhimurru Aboriginal Corporation: 141 KE Take a photo/SS Conclusion: 142/143 Kiwirrkurra Rangers 142 Southwest Aboriginal Land and Sea Council 143 Kiwirrkurra Rangers Glossary: 144/145 Mirning Council of Elders 144 Aboriginal Corporation 146/147 Mirning Council of Elders 148/149 Sahil Malotra/SS, Commonwealth of Australia, Dept Agriculture, Water and Environmen150/151 Southwest Aboriginal Land and Sea Council 150 Dhimurru 152/153 Girringun AC Dr Jane Goodall’s Story: 154/155 Lachie Carracher 154 Michael Neugebauer, Morten Bjarnhof, 155 Phil Hines, Jo Yeldham About Roots & Shoots/About Petaurus: 156/157 Banbai Rangers 156 Caity Phipps, Phil Hines, Fiona Driehuyzian 157: Petaurus Education Group, 158 Dhimurru 159 Kylyn Harrison, Katie Meyer, Index: 160 Lachie Carracher, Back cover: Edna Watson, Darryl Lewis, Leanne Watson, Banbai, Ken Griffiths/SS, Kwest/SS, SaltedLife/SS. Endpaper: Jackson Gallagher.
Bibliography for the Glossary Aboriginal Victoria (2019), Traditional Owner, www.aboriginalvictoria.vic.gov.au/beheard-and-words-have-actions/ language-statement
Australian Government Department of Agriculture, water and Environment (2021), Indigenous Protected Area, www.environment.gov.au/land/indigenous-protected-areas Australians Together (2020), Assimilation, www.australianstogether.org.au/discover/ australian-history/a-white-australia/ Business Victoria (2019), Aboriginal Corporation, www.business.vic.gov.au/businessinformation/start-a-business/ business-structures/incorporated-aboriginalcorporation
Butler, J. R. A., A. Tawake, T. Skewes, L. Tawake, and V. McGrath. (2012). Integrating traditional ecological knowledge and fisheries management in the Torres Strait, Australia: the catalytic role of turtles and dugong as cultural keystone species. Ecology and Society 17(4): 34. http://dx.doi.org/10.5751/ES-05165-170434 Cambridge Dictionary (2021), Invasion, www.dictionary.cambridge.org/dictionary/ english/invasion
Common Ground (2021a), Country, www.commonground.org.au/learn/what-is-country
Common Ground (2021b), Dreaming, www.commonground.org.au/learn/the-dreaming Common Ground (2021c), Welcome to Country, www.commonground.org.au/learn/ acknowledgement-of-country
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Country Needs People (2021), Ranger, www.countryneedspeople.org.au/what_are_ indigenous_rangers
Deadly Story (2021a), Elder, www.deadlystory.com/page/tools/aboriginal-culturalsupport-planning/cultural-planning---frequently-asked-questions/do-we-referenceelders-older-family-members-as-aunty-uncle Deadly Story (2021b), Kinship, www.deadlystory.com/page/culture/Life_Lore/ Family/Kinship
Deadly Story (2021c), Reserves and Missions, www.deadlystory.com/page/culture/ history/Creation_of_reserve_system Deadly Story (2021d), Songlines, www.deadlystory.com/page/culture/Life_Lore/ Songlines Firesticks (2021), Cultural burning, www.firesticks.org.au/
Northern Land Council (2021), Learning on Country, www.nlc.org.au/building-thebush/learning-on-country Reconciliation Australia (2020), First Nations, www.reconciliation.org.au/wpcontent/uploads/2018/05/language-guide.pdf
South West Aboriginal Land and Sea Council (2021), Lore, www.noongarculture.org. au/noongar-lore/
About the Editors Jennifer Cunningham (Petaurus Education Group) Jen is a geographer, teacher and lifelong learner. Her connection with our living landscapes started with family bushwalks and camping trips on Darug and Gundungarra Country in the Blue Mountains. She has since spent her adult life living, learning and teaching on Awabakal (Newcastle), Larrakia (Darwin), Jawoyn (Katherine) and Mirrar Country (Jabiru) where her favourite moments involved taking kids out bush with Rangers. A Churchill Fellowship enabled her to learn from First Nations educators and rangers in Canada. She is now raising her two boys on Wiradjuri Country where she is a high school teacher, part of the Petaurus Education Group team, and where her learning continues.
Abbie Mitchell (Jane Goodall Institute Australia) Abbie is an educator who loves to share in the wonders of nature with a passion for our collective need to look after biodiversity. Abbie has been with JGIA creating environmental education resources for almost 3 years and beyond that runs Kids Connecting Nature, providing workshops for schools and community. Her kids book, A Hollow is a Home (CSIRO) explores environmental themes focusing on tree hollows as habitat. Her drive as an educator is deeply influenced by her bushland home on Darug Country where she lives with her family and where she relishes in the unexpected delights nature reveals every day. Jennifer and Abbie would like to give a hearty shout out to the entire Jane Goodall Institute Australia and Petaurus team: James Forbes, Gemma Freeman, Jess Dellinger-Jones, Stewart McPherson, Ralph Scott, Ben Howes, Marileze Buys, Caitlin Lawrence, Adrian Wells and Owen Dunlop whose hard work has brought this book to life. Further thanks go to Kate Cameron, Kate Smith, Kerri Watkins, Learne Dunne, Ben Humphries, David Crew, Greg Dickson, Emelie Ens, John Papple. We would like to especially thank our First Nations partners for generously and patiently sharing their cultures with us. This is your book. We also sincerely thank all photographers who have kindly provided images to make this work complete.
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Index Aboriginal Corporation Archaeology
26, 48, 96, 120, 130, 144, 158 124-127
Art 46, 50, 61, 68, 127, 133, 137 Bandjin Birth
26 79
Birds 16, 21, 32, 42-45, 66, 90-93, 128 Bunaba
114-115
Bush stone-curlew
90-92
Burial grounds Ceremonies
65
40, 50, 52, 87, 137, 146, 151, 153
Children / next generation 4-5, 16, 36, 39, 41, 55, 66, 68, 91, 98, 112, 125, 127, 146 Climate change
4-5, 15, 23, 113, 152
Counting
70-71
Cooee
61
Cultural knowledge
11, 16, 38, 50, 65, 97, 98, 103, 108, 124, 136, 137, 140, 145, 147, 152
Custodians
11, 52, 75-77, 135,
Curriculum
9, 93, 139, 150, 157
141, 153
Desert 11, 96-105 Djiru
Dreaming / Dreamtime Elders Family Feral animals
Film / documentary
160
Index
26
11, 52, 66, 68, 7479, 86, 97, 146, 152 6, 16, 29, 38, 51, 72-80, 84, 87, 96, 108, 132, 140, 147 37, 64, 68, 76, 84, 117, 121, 150-151 98-103, 136, 148, 151
81, 105, 111, 119
Firestick farming / cultural burning 40-47, 55, 100, 146
Nywaigi
Girramay
26
Our Knowledge, Our Way
7
102-104
Pintupi
96
Ghost bat
118
Gooniyandi
114-117
Great Desert skink Green sea turtle Grinding grooves
Gugu Badhun
Gulnay
Harvard Referencing Hunting
22
Ochres
Papua New Guinea Rainbow Serpent
144-153, 158
Rivers
17, 22, 27, 48-61, 62-71, 84, 87, 106-119, 156
Seasonal calendar
16-19, 23, 40-45, 88-89, 93, 129
Short-beaked echidna
46
14-23, 27, 134
Songs / music
61, 93, 104, 113, 133, 137
96
Southern right whale
117, 118
Threatened species
32, 42, 44-45, 66, 69, 93, 97-98, 119, 146, 151
93
Totems
40, 46, 76, 91, 137
15, 26, 29, 76, 133, 134, 136, 141
Tropical rock lobster
26
26, 87, 99, 101, 103, 115-116, 138, 140, 150
11, 40, 51, 148, 152
Jirrbal
26
Southern cassowary
14
Spotted-tailed quoll
Largetooth sawfish
Learning on Country Mahogany glider Mallee fowl Manyjilyjarra
Marine
Medicine / medicinal
57, 88, 108
26
Invasion / Colonisation
Kulkulgal (Masig)
15, 17
14-16, 26, 29, 34-47, 94-105, 123-126, 129, 133-140, 151, 159
Songline
Kukatja
59, 79, 125-126
Rangers / Ranger group
59
Indigenous Protected Area 29, 37-39, 65, 96-103, 133-138, 148 Islands
26
136, 139-141, 150
61, 116, 152 32
74-80
45, 47, 60
28, 29, 32
Tindale
96
Traditional Owners
6, 26, 37, 64, 85, 108, 122, 148, 153
40, 43, 44, 46, 56, 74, 51, 76, 97
Walmajarri
112
58, 64, 137, 145, 151
Wangkumara
116
71, 111, 157
Warungnu
26
10
23
Mirarr 121-129
Wamba Wamba / Wemba Wemba, Perrepa Perrepa / Barrapa Barrapa 64-71
Murray River turtle
69
Warrgamay
National Park
27, 33, 59, 122-123, 135, 148
Weeds Wellbeing
98, 112, 115, 141
Noongar
84-93
Yinyila
74-75
Missions / reserves
Murray-Darling Basin
Ngarrinyin Nyikina
113
110-116
Willie wagtail
Yolŋu
26
28, 40, 98, 136, 148, 151 90-92
130-141