The Karajarri are an Aboriginal Australian people , who live south-west of the Kimberleys in the northern Pilbara region, predominantly between the coastal area and the Great Sandy Desert . They now mostly reside at Bidyadanga , south of Broome . To their north live the Yawuru people , to the east the Mangala , to the northeast the Nyigina , and to their south the Nyangumarta . Further down the coast are the Kariera .
66-570: The first description of the grammar of their language, Garadjeri , was published by Gerhardt Laves in 1931. It belongs to the Marngu branch of the Pama-Nyungan language family . The native conceptualisation of its varieties recognises four dialect forms, the Najanaja (or Murrkut) dialect spoken by coastal Karajarri, Nangu spoken in the central hinterlands and Nawurtu further east inland . Garadjeri has had
132-609: A Rainbow Serpent took up residence, though in some versions it is the Serpent which falls from heaven and creates the crater. The story sometimes continues telling of how an old hunter chased a dingo into the crater and got lost in a tunnel created by the Serpent, never to be found again, with the dingo being eaten and spat out by the Serpent. The Noongar people of south-western Western Australia tell of how Rainbow Serpents, or Wagyls , smashed and pushed boulders around to form trails on Mount Matilda, along with creating waterways such as
198-578: A concept that also embraces hostile spirits and other inland Aboriginal people. It is thought that East Asian maritime sailors visited their region before the era of white exploration. Generally they would trade and barter with the Asian hired hands working the British pearling luggers, such as the Timorese , Chinese, Malays, Javanese and Japanese. In Karajarri practice, walanyu could drop their outsider status once if
264-412: A destructive force if angry. The Rainbow Serpent is one of the most common and well-known Aboriginal stories and is of great importance to Aboriginal society . Not all of the myths in this family describe the ancestral being as a snake. Of those that do, not all of them draw a connection with a rainbow. However, a link with water or rain is typical. When the rainbow is seen in the sky, it is said to be
330-466: A mythology that weaves seamlessly together all the features of the landscape, the language and customs, a nexus which was then reflected in ritual practices. The language itself, as is generally the case among indigenous cultures of Australia, is thought of in terms of particular stretches of country, and each form was first spoken by the Dreamtime being who wandered the land, speaking each tongue depending on
396-700: A notable influence on the Yawuru language , many of whose terms for ceremonies, and for naming the indigenous flora and fauna, have been borrowed from the Karajarri. As of 2004, less than 20 native speakers remain. Together with Nyangumarta , Karrajarri shows some features that are exceptional within the Kimberley Pama-Nyungan languages, in having bound pronominals affixed to inflecting verbs. According to Norman Tindale , Karajarri territory covers about 5,500 square miles (14,000 km). Running from Cape Villaret on
462-438: A regular system of wells 3–4 m deep, at intervals of a mile, stretching inland from Roebuck and La Grange. The three intruders encountered native resistance and, in a day, in two incidents shot three Indigenous people then a further 15, as they defended their campsite at a small lake called Boolla Boolla, otherwise known to the Karajarri as Injitana , a Karajarri sacred ceremonial site . According to their traditional account,
528-545: A spring dries up, in order to refresh the aquifer . It is transmitted for such an emergency, though circumstances have never changed to require its recitation. The first white man's survey of the area, conducted by a party led by Frederick Kennedy Panter, commander of the schooner New Perseverance . After striking inland for 50 miles, Panter returned to report that the land was furnished with numerous native wells, thickly wooded and endowed with groves of cajeput eucalypts suitable for construction. Overall, Panter concluded
594-461: A tribal taxonomy that is determined by alternate generation levels distinguished along moiety lines called inara . Thus one inara, represented by the barn swallow , is panaka-purrungu, being constituted by self, grandparents, sisters, brothers, cousins and grandchildren, together with marriageable partners and their siblings, the other, karimpa-parrjarri , is inclusive of one's mother, father, aunts, uncles, great grandparents and grandchildren, and
660-569: A women's menstrual blood, letting them flow together in a ceremonial unification of the sexes. The Rainbow Serpent is also identified as a healer and can pass on its properties as a healer to humans through a ritual. The Rainbow Serpent, in addition to the continuation of traditional beliefs is often referenced in modern culture by providing inspiration for art, film, literature, music, religion, and social movements. For example, The Rainbow Serpent Festival , an annual music festival in Australia, and
726-423: Is a stub . You can help Misplaced Pages by expanding it . Rainbow serpent The Rainbow Serpent or Rainbow Snake is a common deity often seen as the creator God , known by numerous names in different Australian Aboriginal languages by the many different Aboriginal peoples . It is a common motif in the art and religion of many Aboriginal Australian peoples. Much like the archetypal mother goddess,
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#1732851335693792-521: Is also representative of Yams and water-lilies. Heavy rainfall brought an abundance of both to the land and there is rock art depicting the serpent as a "Yam Serpent". Other rock art depicts the Rainbow Serpent with a flying fox head or like attributes. On the Arnhem Plateau in Australia, there is also early art depicting the serpent as an urchin or "seaweed like." It is believed that early painting of
858-542: Is apparently a giant carpet snake , and recorded under the name Cunmurra further south. The same snake is called Tulloun among the Mitakoodi (Maithakari). Two mythical Kooremah of the Mycoolon ( Maikulan ) tribe of Queensland, are cosmic carpet snakes 40 miles long, residing in watery realm of the dead, or on the pathway leading to it; this is probably equivalent to the rainbow snake also. Other names include: Though
924-719: Is called nawaran in the native Kunwinjku language, according to whose lore grew into the Ngalyod serpent. This snake is also brown with darker blotches with iridescent scales. Another candidate is the water python ( Liasis fuscus ), which is a particularly colourful snake. The carpet snake ( Morelia spilota variegata ) is considered a form that the Rainbow Serpent can take by the Walmadjari people in northern Western Australia. The Kanmare or Kooremah of Queensland are also considered enormous carpet snakes, as already mentioned. There are also some geologist that study and look at
990-479: Is emblemised in terms of the fork-tailed swift . Both the fork-tailed swift and barn swallow are viewed as heralds of rain. Pukarri (dream) connote states of reality formed in the mythic Dreamtime when the landscape was created, and exercises a binding, inviolable force, the word being applied to institutional practices that are traced back to the primal order of things in a given tribal country. Marriage and kinship relationships are influenced by factors related to
1056-440: Is known both as a benevolent protector of its people (the groups from the country around) and as a malevolent punisher of law breakers. The Rainbow Serpent's mythology is closely linked to land , water, life, social relationships, and fertility . The Rainbow Serpent often takes part in transitions from adolescence to adulthood for young men and swallows them to vomit them up later. The most common motif in Rainbow Serpent stories
1122-711: Is now known as the mother of life. Another tale is told in Dick Roughsey 's children's book, which tells how the Rainbow Serpent creates the landscape of Australia by thrashing about and, by tricking and swallowing two boys, ends up creating the population of Australia by various animal, insect, and plant species. The Serpent has been depicted in rock art in various forms, generally snake-like but sometimes with heads resembling various marsupials ( macropods ), flying foxes, or in some cases birds. Unlike an ordinary snake, it may be depicted with appendages such as animal legs and feet or an unusual tail in rock art. The Rainbow Serpent
1188-455: Is only one Rainbow Serpent, when the concept actually varies quite a bit from one Aboriginal culture to another, and should be properly called the Rainbow Serpent myth s of Australia. It has also been suggested that the Serpent's position as the most prominent creator God in the Australian tradition has largely been the creation of non-Aboriginal anthropologists. Another error of the same kind
1254-454: Is said to halt the rain caused by enemies. The Rainbow Serpent is sometimes associated with human blood, especially circulation and the menstrual cycle, and is considered a healer, because of this the Rainbow Serpent is also representative of fertility. Thunder and lightning are said to stem from when the Rainbow Serpent is angry, causing powerful storms and cyclones that will drown those who have upset her. Other punishments carried out by
1320-527: Is spoken along the coast of northwestern Australia. The name has many spelling variants, including: Kurajarra / Guradjara is sometimes confused with Garadjari, but it appears to have been a separate language. Garadjari's phoneme inventory is typical of Australian languages, and is identical to the inventories of the other Marrngu languages. There are 17 consonant phonemes. Also typical of Australian languages, there are only three vowel phonemes. This Australian Aboriginal languages -related article
1386-505: Is the Serpent as creator, with the Serpent often bringing life to an empty space. One prominent Rainbow Serpent myth is the story of the Wawalag or Wagilag sisters, from the Yolngu people of Arnhem Land . According to legend, the sisters are travelling together when the older sister gives birth, and her blood flows to a waterhole where the Rainbow Serpent lives. In another version of the tale,
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#17328513356931452-548: Is the way in which Western-educated people, with a cultural stereotype of Greco-Roman or Norse myths, tell the Aboriginal stories in the past tense. For the Indigenous people of Australia, the stories are everywhen – past, present and future. Robert Blust has documented beliefs about the rainbow in tribal societies around the world that closely resemble the Rainbow Serpent myth of Australia. Rather than supporting
1518-649: The Avon River . Some Aboriginal peoples in the Kimberley region believe that it was the Rainbow Serpent who deposited spirit-children throughout pools in which women become impregnated when they wade in the water. This process is sometimes referred to as "netting a fish". A more child-friendly version of the Rainbow Serpent myth tells of how a serpent rose through the Earth to the surface, where she summoned frogs, tickled their bellies to release water to create pools and rivers, and
1584-662: The Northern Territory marks the importance of the female menstruation process and led to the establishment of the Kunapipi blood ritual of the goddess, in which the Indigenous Australians allegorically recreate the Rainbow Serpent eating the Wawalag sisters through dance and pantomime, and can be regarded as a fertility ritual . Female menstruation is sacred to many Indigenous Australian cultures because it distinguishes
1650-419: The bunyip , a fearful, water-hole dwelling creature in Australian mythology. Unlike many other deities, the Rainbow Serpent does not have a human form and remains in the form of animal. While each culture has a different interpretation on gender and which animal the deity is, it is nonetheless, always an animal. > The sometimes unpredictable Rainbow Serpent (in contrast to the unyielding sun) replenishes
1716-500: The Karajarri lands offered "40,000 acres of splendidly grassed land", while the natives were "quiet" and "friendly". The area was one the Karajarri call pajalpi or "spring country" given the richness of its spring waters and the lush growth of local plants there. The Karajarri developed a ceremonial rite to govern the introduction of strangers into their midst, and to pacify the potential for danger in these encounters. They call non-indigenous people walanyu (strangers from beyond),
1782-727: The Murngin ( Yolngu ) in north-eastern Arnhemland, also styled Yurlungur , Yulunggur , Jurlungur , Julunggur or Julunggul . The Yurlunggur was considered "the great father". The serpent is called Witij / Wititj by the Galpu clan of the Dhangu people , one of Yolngu peoples. Kanmare is the name of the great water serpent in Queensland among the Pitapita people of the Boulia District ; it
1848-483: The Rainbow Serpent Project, a series of films which document the filmmaker's journey to various sacred sites around the Earth, are both inspired and named after the creature. Many Aboriginal Australian artists continue to be inspired by the Rainbow Serpent and use it as a subject in their art. An artist by the name of Belle Parker created a painted in the year 2000 called 'The Journey'. This painting combined
1914-531: The Rainbow Serpent art in Australia who see many similarities between the Serpent and seahorses or pipefish. It's also been described as looking like a sea urchin or seaweed. Considering that the Aborigines are in Australia and surrounded by lush rainforest, tropical ocean, and great diversity, the origins of the Serpents form are varied. In Queensland , a fossil of a snake was found, and they believe that it came from
1980-488: The Rainbow Serpent creates land and diversity for the Aboriginal people, but when disturbed can bring great chaos. There are many names and stories associated with the serpent, all of which communicate the significance and power of this being within Aboriginal mythology , which includes the worldview commonly referred to as The Dreaming . The serpent is viewed as a giver of life through its association with water, but can be
2046-477: The Rainbow Serpent included being turned into either a human or to stone. Stories about the Rainbow Serpent have been passed down from generation to generation. The serpent story may vary however, according to environmental differences. Peoples of the monsoonal areas depict an epic interaction of the sun, Serpent, and wind in their Dreamtime stories, whereas those of the central desert experience less drastic seasonal shifts and their stories reflect this. It
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2112-436: The Rainbow Serpent is considered to be the ultimate creator of everything in the universe. In some cultures, the Rainbow Serpent is male; in others, female; in yet others, the gender is ambiguous or the Rainbow Serpent is hermaphroditic or bigender , thus an androgynous entity. Some commentators have suggested that the Rainbow Serpent is a phallic symbol , which fits its connection with fertility myths and rituals. When
2178-458: The Rainbow Serpent moving from one waterhole to another, and this divine concept explained why some waterholes never dried up when drought struck. The Rainbow Serpent Festival is an annual festival of music, arts and culture in Victoria . The Rainbow Serpent is known by different names by the many different Aboriginal cultures . Yurlunggur is the name of the "rainbow serpent" according to
2244-537: The Rainbow Serpent with the Christian cross. She even won the Blake prize for this piece. The Rainbow Serpent has also appeared as a character in literature. The Lardil people 's Dreaming story of the Rainbow Serpent was retold in Dick Roughsey 's award-winning Australian children's book The Rainbow Serpent ; the Rainbow Serpent has also appeared as a character in comic books such as Hellblazer . The Rainbow Serpent, under
2310-485: The Serpent is associated with a large fruit bat, sometimes called a "flying fox" in Australian English, engaged in a rivalry over a woman. Some scholars have identified other creatures, such as a bird, crocodile, dingo, or lizard, as taking the role of the Serpent in stories. In all cases, these animals are also associated with water. The Rainbow Serpent has also been identified with, or considered to be related to,
2376-507: The Serpent is characterized as female or bigender, it is sometimes depicted with breasts, as in the case of the Kunmanggur serpent. Other times, the Serpent has no particular gender. The serpent is sometimes ascribed with a having crest or a mane or on its head, or being bearded as well. While it is single-headed, the Yurlunggur of Arnhem land may possess a double-body. In some stories,
2442-546: The Serpent speaks in their voices and teaches sacred rituals to the people living there. Wollunqua is the Warumungu people 's version of the Rainbow Serpent, telling of an enormous snake which emerged from a watering hole called Kadjinara in the Murchison Ranges , Northern Territory. Another story from the Northern Territory tells of how a great mother arrives from the sea, travelling across Australia and giving birth to
2508-480: The banded rock python ( aka Children's python ; Liasis childreni <sc>syn.</sc> Antaresia childreni ) has been identified with the Yurlunggur by one researcher. This species is of brown colour (cf. Yurlunggur described as "giant copper snake" ) flecked with darker patches and having a ventral side that is opalescent white. Another suggestion is the Oenpelli rock python ( aka Oenpelli python ), which
2574-517: The coastal areas, called Naja (Nadja), and the inlanders dwelling on the eastern plains and bushlands, the Nawutu (Naudu). The social hierarchy is headed by ritual leaders ( pirrka , literally 'roots of a tree'), male elders who organise ceremonial life , and who are also responsible for management of the country and the general affairs of tribal members. Members of a Karajarri group are classified in four ways, panaka , purrungu , parrjari and karimpa ,
2640-647: The concept of the Rainbow Serpent has existed for a very long time in Aboriginal Australian cultures, it was introduced to the wider world through the work of anthropologists. In fact, the name Rainbow Serpent or Rainbow Snake appears to have been coined in English by Alfred Radcliffe-Brown , an anthropologist who noticed the same concept going under different names among various Aboriginal Australian cultures, and called it "the rainbow-serpent myth of Australia." It has been suggested that this name implies that there
2706-557: The expedition had desecrated a sacred site, a rainmaking permanent water place. The white men in turn were overrun and killed. Nile left the area in January 1865 with the men still missing. Stock routes in the 1880s such as those opened up by Nat Buchanan , who developed the de Grey-Kimberley stockroute , often followed Aboriginal Dreamtime contours and their sacred watering sites, and, as government inspectors noted, those who took up pastoral leases often then denied native peoples access to
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2772-482: The few on the coast with fresh water. Hostilities broke out, as sorties to take over wells or cut timber were resisted. Attempts to drive them off were repelled for some months, causing the loss of life among some locals. An expedition led by James Richard Harding (1838–1864), comprising Panter, William Henry Goldwyer (1829–1864) and three police troopers, set out to explore the pajalpi lands suitable for pastoral development south around La Grange Bay . Martin had reported
2838-418: The great spirits and totems during creation, in animal and human form that moulded the barren and featureless earth. The Rainbow Serpent came from beneath the ground and created huge ridges, mountains, and gorges as it pushed upward. The Rainbow Serpent is understood to be of immense proportions and inhabits deep permanent waterholes and is in control of life's most precious resource , water. In some cultures,
2904-534: The implications that arise from their legends concerning the "living waters". The area encompassed by Karajarri lands sits on the La Grange sub-basin , one of the richest groundwater areas in Western Australia, and a Pindan ecology , the pirra of the Karajarri inland, with stygofauna which has yet to be studied in any depth. The Karajarri perceive their world ( ngurrara ' one's own country ' ) in terms of
2970-401: The landmark High Court Mabo ruling handed down in 1992, which repudiated the prevailing doctrine that Australia had been a terra nullius , and recognised the common law validity of the concept of native title , the Karajarri – with elder John Dodo Nangkiriny as lead plaintiff – moved to gather evidence for an application to secure legal acknowledgement and endorsement of their claim to
3036-408: The long-standing academic supposition that this belief complex is peculiar to one continent, the ethnographic record shows that it is a culture universal. The rainbow serpent is in the first instance, the rainbow itself. It is said to inhabit particular waterholes, springs etc., because such bodies of water can exhibit spectral colors by diffracting light , according to one explanation. Likewise,
3102-462: The name Yurlungur, has featured as a demon or persona in several titles of the Megami Tensei series of Japanese role-playing games . The Rainbow Serpent has also appeared as an antagonistic character in the novel Eyes of the Rainbow Serpent. The Rainbow Serpent can still serve a cultural role today, particularly for Aboriginal Australians. Some New Age religions and spirituality movements around
3168-558: The natural world have been proposed as the model for the rainbow serpent. One suggestion is that it is modeled on the "rock python", regarding the rainbow serpent in the myth of the Wawilak sisters among the Yonglu people. In some tellings of the sisters myth, the encounter with the Yurlunggur serpent occurs in its water-hole called the Mirrimina well, glossed as 'rock python's back'. Specifically,
3234-427: The past. In addition to stories about the Rainbow Serpent being passed down from generation to generation, the Rainbow Serpent has been worshipped through rituals and has also inspired cultural artifacts such as artwork and songs, a tradition which continues today. There are many ancient rituals associated with the Rainbow Serpent that are still practiced today. The myth of the Wawalag sisters of Arnhem Land in
3300-401: The prehistoric family of large snakes that may have inspired the original Rainbow Serpent. Wonambi is a genus that consisted of two species of very large snakes. These species were not pythons , like Australia's other large constrictors of the genus Morelia , and are currently classified in the extinct family Madtsoiidae that became extinct elsewhere in the world 55 million years in
3366-416: The rainbow quartz crystal and certain seashells are also associated with the Rainbow Serpent, and are used in rituals involving the rainbow serpent. The underlying reasons are likewise explainable, since quartz acts as a prism to diffract light into different colours, while the mother of pearl exhibits an iridescence of colours. The Dreaming (or Dreamtime or Tjukurrpa or Jukurrpa ) stories tell of
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#17328513356933432-582: The recognized the pirrka , were properly introduced, and had exchanged gifts. After Panter's report was circulated, the Roebuck Bay Pastoral Company was formed and a ship, Nile , was commissioned in Freemantle to establish a presence in Karakarri territory, with company representatives and a contingent of police troopers . They set up a camp near Cape Vilaret and appropriated a local well, one of
3498-437: The region immediately to the north of the Karajarri lands into a dustbowl, the toxic washout of chemical fertilisers leading to drastic losses of local fish-eating species like pelicans and ibis, and the disappearance of kangaroos. The principle of earlier law remains in place: the waters themselves are commonwealth property , and the Indigenous peoples have only the right of usufruct . The Karajarri Indigenous Protected Area
3564-410: The seasonal replenishment of these water places. Special ceremonies are undertaken to ensure that the water beings make rain. Camping is avoided in such sites. The presence of such water snakes is often attested by panyjin reeds, the whiskers of the pulany , which can travel underground to emerge from tulkarru holes. There exists a Karajarri song to entice back into the waters the ancestral serpent if
3630-428: The serpent had similar characteristics to that of a seahorse, for example, a curved body, long nose, and curved tail. All depictions of the Rainbow Serpent in rock art are very detailed and similar across Australia. The main regional differences found between the serpent rock art are in the tail of the serpent and the head of the serpent; some have 3 tails and others, a crocodile's tail. Various species/taxa of snakes in
3696-504: The sisters are travelling with their mother, Kunapipi , all of whom know ancient secrets, and the Serpent is merely angered by their presence in its area. The Rainbow Serpent then traces the scent back to the sisters sleeping in their hut, a metaphor for the uterus. The Rainbow Serpent enters, a symbolic representation of a snake entering a hole, and eats them and their children. However, the Rainbow Serpent regurgitates them after being bitten by an ant, and this act creates Arnhem Land . Now,
3762-411: The south of Roebuck Bay until a point 10 miles (16 km) north of Jawinja , at the intertribal corroboree gathering site known as Manari. Their inland extension reaches east as far as 70 miles (110 km). Notable Karajarri sites marking their boundaries are at Lendjarkading, Redjarth, Undurmadatj and Mount Phire (Paijara). The Karajarri are divided into two distinct groups, those who inhabit
3828-505: The stores of water, forming gullies and deep channels as the Rainbow Serpent slithers across the landscape. In this belief system, without the Serpent, no rain would fall and the Earth would dry up. In other cultures, the serpent stops rainfall: the Numereji serpent's iwaiyu (its soul or shadow) cast upon the sky becomes the rainbow, and the serpent ascends to stop the rain, the Andrénjinyi
3894-400: The time when a female is capable of bringing life into the world, putting a woman on the same level of creative abilities as the Rainbow Serpent. It is for this reason that men will attempt to mimic this holy process by cutting their arms and/or penises and letting their blood run over their own bodies, each other's bodies, and even into a woman's uterus. Men will sometimes mix their blood with
3960-488: The tract of land where its speakers came to dwell. In the Karajarri conception, one shared by many other nations in the region, such as the Nyigina , Yawuru , Nyangumarta and Mangala , the land is understood as coming from the " Dreaming ", of which they are the custodians. Given the scarcity of fresh water, what they call "living water", the Karajarri secured their resources by a system of wells, soaks and springs throughout
4026-544: The traditional Karajarri lands. At the same time Western Agricultural Industries, a private development company, was eyeing the Karajarri lands for the potential their abundant waters offered for establishing a vast irrigation scheme for cotton production, though subsidiary cultivations of sugar cane , leucaena , exotic hardwoods, hemp , viticulture and freshwater aquafarming were also envisaged. The earlier Camballin Irrigation Scheme , implementing similar aims, turned
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#17328513356934092-519: The various Aboriginal peoples. In some versions, the great mother is accompanied by the Rainbow Serpent (or Lightning Snake), who brings the wet season of rains and floods. From the Great Sandy Desert area in the northern part of Western Australia comes a story that explains how the Wolfe Creek Crater , or Kandimalal, was created by a star falling from heaven, creating a crater in which
4158-496: The wells on their stations . Eventually the Karajarri and other regional tribes, especially after the Aborigines Act (1905) , were taken on as indentured labour , their local knowledge of the waterways and lay of the land being of great use to the pastoralists. In the 1930s the anthropologists Ralph Piddington and A. P. Elkin surveyed the water soaks and wells, and their function within Karajarri thought and life. Following
4224-607: The wetlands. The management of the water is dictated by the need to respect and placate powerful serpentine beings in the waters. The concept may reflect, etymology suggests, a residue of the conception of a rainbow serpent , still attested in Arnhem Land lore. The word may be linked to the Arnhem land variant.) There is a complex mythology concerning the living waters, focused on the spirits, pulany , dangerous or benign, that are thought to inhabit them, and are thought to be responsible for
4290-446: The world have now also adopted the Rainbow Serpent as an icon. Similarly, the Rainbow Serpent can inspire social movements. Art historian Georges Petitjean has suggested that the identification of the Rainbow Serpent with various genders and sexualities helps to explain why the rainbow flag has been adopted as the symbol of lesbian, gay, bisexual, (although this is just speculation and quite possibly untrue). Politically, for example,
4356-510: Was established in 2014, with the Karajarri rangers practising fire-stick farming to encourage biodiversity in the area. Source: Tindale 1974 , p. 244 Garadjari language Garadjari (Karajarri, many other spellings; see below) is an Australian Aboriginal language spoken by the Karajarri people. The language is a member of the Marrngu subgroup of the Pama-Nyungan family . It
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