Tanya Charles remembers visiting Mungo as a child with her grandmother. Now, she's a ranger at the National Park.
For Tanya Charles, Mungo is one of the greatest places on earth.
“To me it’s an ancient museum that talks about true history, the way our people survived through hunting and gathering, but it also talks about good years and bad years," she told NITV's The Point.
“The people out here, they’ve been through ice ages and our people have survived so much. It’s just unbelievable how deadly our people are.”
The Mutthi Mutthi woman has been walking the Country since she was a little girl, first under the guidance of her grandmother.
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Marlene began painting in 1987 and started on canvas before moving onto batik but continues to paint on both. Her paintings interpret her "dreaming of my people, wildlife, land and the universe."
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"Ivaritji was born in Port Adelaide, probably in the mid 1840s. Her Kaurna name means a 'gentle, misty rain.'
Ivaritji was a truly independent woman. She wanted to be economically self-sufficient. She was a master weaver. Her mats, which were woven from reeds, were highly prized in the neighbourhood.
In terms of her loving her neighbours, she was childless, but she was known as Tuku Ngangki, which means 'mother' to many. There was talk of her as this little dark, snow-haired woman, carrying around her reeds to weave her mats and always being there to help deliver babies."
Dadirri is an Indigenous Australian method of deep listening.
“Dadirri is inner, deep listening and quiet, still awareness. Dadirri recognises the deep spring that is inside us. We call on it and it calls to us. This is the gift that Australia is thirsting for. It is something like what you call ‘contemplation’”
– Miriam-Rose Ungunmerr-Baumann, Ngangiwumirr Elder
In a culture where everyone is so well practiced at listening that it becomes a spiritual art, it makes sense that when trauma occurred the people would come together and deeply listen to each other. For this reason, Dadirri also refers to a form of group trauma healing that brings the deep presence found in the solo practice of Dadirri to a group setting.
According to Prof. Stan Grof, trauma healing comes from finally completing an experience emotionally that may have been physically completed long ago. The initial moment of pain may have become so overwhelming that we make a subconscious decision to ‘check out’; in other words, we emotionally dissociate. Every part of us screams “Stop, I don’t want to feel this!” The problem is that we don’t stop the emotional experience, we just press pause.When we don’t have the courage or skills (because we are too young, or were never taught) to actually feel all of the emotions of a traumatic experience, we inadvertently trap the part of it we couldn’t handle, and store it away for later. Dadirri is a practice that allows us to open up this trapped pain and trauma in a sacred and held space and with the support of those around us, we can finally feel it in order for it to be released.
The importance of a practice like Dadirri is that it is completely based on non-judgment. Over time, the story is shared on multiple occasions, and by doing so the telling begins to change. The emotional charge is released a little at a time as the circle around them offers an unwavering reflection of loving acceptance. Very often, the person who has suffered trauma starts to adopt this attitude of loving acceptance toward themselves.
“Healing country heals ourselves, and healing ourselves heals country.”
– Prof. Judy Atkinson – Jiman / Bunjalung woman
It is said of those Indigenous Australians who possess a strong connection to country, that they are so grounded it is as though the land is talking to you through them.
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This piece represents the transmission of knowledge between women — grandmothers, daughters and granddaughters — with the arist likening it to a calm or flowing river. Each new generation adds its voice to the current, bringing lessons of resilience, love, and strength. Together they weave a tapestry of guidance, creating a path that recognises the past and lights the way for those who will follow.
ive been reading the walmajarri dictionary cover to cover and i really love it… i know they say “a new language is a new mindset” but this REALLY feels like starting my entire thought process from scratch
A poem of the Bundjalung people posted in Cape Byron. Visit thesaltyscientist.tumblr.com to read about my time in Byron Bay. #australia #australiagram #byronbay #capebyron #newsouthwales #bundjalung #hiking #surfing @australiagram
The origin of around 300 of Australia's Aboriginal languages lies in Queensland, about 6,000 years ago.
An article by Claire Bowern in The Conversation about how the Pama-Nyungan languages spread and changed through Australia. Excerpt:
The approximately 400 languages of Aboriginal Australia can be grouped into 27 different families. To put that diversity in context, Europe has just four language families, Indo-European, Basque, Finno-Ugric and Semitic, with Indo-European encompassing such languages as English, Spanish, Russian and Hindi.
Australia’s largest language family is Pama-Nyungan. Before 1788 it covered 90% of the country and comprised about 300 languages. The territories on which Canberra (Ngunnawal), Perth (Noongar), Sydney (Daruk, Iyora), Brisbane (Turubal) and Melbourne (Woiwurrung) are built were all once owned by speakers of Pama-Nyungan languages.
All the languages from the Torres Strait to Bunbury, from the Pilbara to the Grampians, are descended from a single ancestor language that spread across the continent to all but the Kimberley and the Top End.
Where this language came from, how old it is, and how it spread, has been something of a puzzle. Our research, published today in Nature Ecology and Evolution, suggests the family arose just under 6,000 years ago around what is now the Queensland town of Burketown. Our findings suggest this language family spread across Australia as people moved in response to changing climate. […]
Because our models make estimates of the time that it takes for words to change, as well as how words in Pama-Nyungan languages are related to one another, we can use those changes to estimate the age of the family. […]
We found that, in our model, groups of people moved more slowly near the coast and major waterways, and faster across deserts. This implies that populations increase where food and water are plentiful, and then spread out and fissure when resources are harder to obtain.
You can see a simulated expansion here. The spread of Pama-Nyungan languages mirrored this spread of people.
What languages tell us
Languages today tell us a lot about our past. Because languages change regularly, we can use information in them to work out who groups were talking to in the past, where they lived, who they are related to, and where they’ve moved. We can do this even in the absence of a written record and of archaeological materials.
For places like Australia, the linguistic record, though incomplete, has more even coverage across the continent than the archaeological record does. At European settlement, there were about 300 Pama-Nyungan languages. Because there are at least some records of most of them we are able to work with these to uncover these complex patterns of change.
There are approximately 145 Aboriginal languages with speakers today, including languages from outside the Pama-Nyungan family. Many of these languages, such as Dieri, Ngalia and Mangala, are spoken by only a few people, many of whom are elderly.
Other languages, however, are actively used in their communities and are learned as first languages by young children. These include the Yolŋu languages of Arnhem Land and Arrernte in Central Australia. Yet others (such as Kaurna around Adelaide) are undergoing a renaissance, gaining speakers within their communities.
Read the whole article (including language maps!) here.
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Eubena Nampitjin (July 1, 1921 – March 11, 2013) was an Australian Aboriginal painter. Born on the Canning Stock Route in remote Western Australia, she was the third of six children, and was taught to be a traditional healer by her mother; as a result she became one of the primary law women in the community. At a young age, she married Purungu Tjakata Tjapaltjarri, and had two daughters with him. She remained in the Aboriginal community until 1963, when she moved with the community to Balgo, Western Australia. After remarrying in the 1970s, she began working on a Kukatja dictionary alongside other Australian linguists; the work was published in 1992. via Wikipedia
Eubena Nampitjin, Kukatja/Purtitjarra/Mantjilytjarra/Wangkajungka peoples - Wati Kutjarra - Search the Collection, National Gallery of Austr
