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75-656: The missionary and expert on the Worrorra , J. R. B. Love maintained that the Yawijibaya were being completely assimilated into the Worrorra people by the 1930s, as a clan of the latter's Atpalar moiety . Valda Blundell recorded that in the early 1970s there was still one very old Yawijibaya man from the Montgomery group resident at the Lombidina mission. Yawijibaya country, altogether

150-404: A waddy (club) is thumped, must hop from one line to the next, and then sit, his arms bent from the elbow so the hands reach his shoulders, a position his guardian clasps him in. The djungagor would use native possum twice to bind the teeth and separate them from the gums. The two front teeth, against which a stick was placed, were then knocked out by hammering the other end of the stick with

225-448: A ) groups those people within one's parents' or children's generation. Marriage is only lawful between those who are jarndoo to each other. Only medicine men had a totem animal ( banmin ), whose presence was thought to carry the implication that one would die earlier that most other Bardi people. The ideal was to take only one wife ideally, with polygamy (as allowed by the ololou custom) frowned on. The Bardi were

300-638: A Class A reserve. Under the new arrangements, the zoning would not change, but the plan is now to amalgamate four marine parks (Lalang-garram / Camden Sound, Lalang-garram / Horizontal Falls, North Lalang-garram Marine Park and the new Maiyalam Marine Park) to form the Lalang-gaddam Marine Park, all in the sea country of the Dambeemangarddee people. This plan will be amended by another 10-year final joint management plan. The new Maiyalam Marine Park will create add 47,000 hectares (120,000 acres) to

375-476: A cave 20 feet (6.1 m) deep, he saw one imposing figure over 10 feet (3.0 m) long depicted on the roof, wrapped in a red garment and head wraps leaving only the eyes visible, staring from the roof down towards anyone who ventured into the cave. On either side were two more, which he was unable to determine what they represented. Grey made a copy which he printed in his book. Many wild speculations arose concerning their origin, Arthur Capell linking them to

450-577: A claim in the National Native Title Tribunal over a large area of land, which was determined on 26 May 2011. The area covers 27,932 km (10,785 sq mi), stretching from King Sound , Camden Sound and Montgomery Reef , including the Buccaneer Archipelago , across to Hall Point and Horizontal Falls . It includes sea, coastal lands and hinterland , including Worrorra traditional lands between Prince Regent River to

525-546: A coastal people, whose land extends from the area around Collier Bay and Walcott Inlet in the south, northwards along the coastlands of Doubtful Bay west of Montgomery Reef to the area of the Saint George Basin and Hanover Bay, encompassing Rathsay Water and Mount Trafalgar , running inland some 40 km (25 mi) to 48 km (30 mi), as far as Mount Hann and Mount French. Seawards it includes Heywood and Augustus Islands . On their southern boundaries lay

600-614: A general use zone, but the Walcott Inlet will be zoned as sanctuary. An Indigenous Protected Area was declared in 2013 over an area covering 642,294 ha (1,587,140 acres) from north of Derby stretching eastwards to the Prince Regent area. It is managed by the Dambimangari Rangers, a team of Indigenous rangers . As early as 1838, the explorer George Grey had described three rock paintings in Worrorra territory. Inside

675-457: A hand with his job of finding the best written representation of the different tongues The Bardi's traditional land, estimated by Norman Tindale to encompass about 300 square miles (780 km ), was in the Cape Leveque peninsula , extending eastwards from Cape Borda to Cygnet Bay and Cunningham Point. There are problems with this estimate, in particular with the southern borders assigned to

750-454: A journalist writes of him and the Baardi/Jawi area informants as follows In a little stone house at Beagle Bay , with a creek running beside it and the sea only five miles away, he has been living and working with nine aborigines, studying their tongues. Every day he and the aborigines sat in a circle round the one big table in the house. Dr. Nekes asked them questions, and from their replies

825-441: A kind of 'pidgin-black.' Now they were all coming to terms. At this stage, some of the brightest of them gave Dr. Nekes a shock. They began to use grammatical terms and hold almost scientific discussions on syntax. Some further months at the round table, and they were dealing with phonetic symbols, explaining fine points of pronunciation, elucidating the differences between dialects that were generally similar, and even giving Dr. Nekes

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900-477: A little less than 50 square miles (130 km), was confined to the Montgomery Islands, the surrounding Montgomery Reef , and the islands in the southern area of Collier Bay . The main island (called Montgomery Island by Europeans) in the group was called Jawutjap / Yawijib ( a ))/ Yawajaba . The Yawijibaya and Unggarranggu peoples are the traditional owners of Buccaneer Archipelago , together known as

975-592: A maritime, coastal people, composed of five groups. They crafted pegged mangrove logs from a light buoyant variety which they got in trade from the Jawi people of Sunday Island to form rafts to venture out to the sea to hunt, and to visit the outlying islands. As with the Jawi, the Bardi defined land rights in terms of four kinds of relationship: The term " ilma " refers both to a type of Bardi ceremonies , or performance, and to

1050-468: A mishearing of the second, yawiji-baya . Worrorra The Worrorra , also written Worora , are an Aboriginal Australian people of the Kimberley area of north-western Australia. The term is sometimes used to describe speakers of the (Western) Worrorra language , and sometimes groups whose traditional languages are one of the whole group of Worrorran languages . A native title claim in which

1125-553: A new management plan was released, titled Lalang-gaddam Marine Park: Amended joint management plan for the Lalang-garram / Camden Sound, Lalang-garram / Horizontal Falls and North Lalang-garram marine parks and indicative joint management plan for the proposed Maiyalam Marine Park . It was published ahead of the gazettal of the proposed Maiyalam Marine Park under the Conservation and Land Management Act 1984 (the " CALM Act "): as

1200-434: A slight night-time cooling of temperatures, and then mirringunu , the torrid months from October to mid-December. The landscape is hilly sandstone terrain, quilted with spinifex and loose stands of bloodwood eucalypts , woollybutts and boabs . The Worrorra, Wunambal , and Ngarinyin peoples form a cultural bloc known Wanjina Wunggurr. The shared culture is based on the dreamtime mythology and law whose creators are

1275-633: A stone. The mother and other women present weep, and run away. He is then painted all over with red ochre , with white strips on his chest and stomach, black ones on his back. He is now known as a lainyar . Norman Tindale thought that the Bardi were probably those described by William Dampier . Dampier arrived in the privateer Cygnet off this coast on 5 January 1688, and remained there doing repairs until 12 March. This has been identified as, in all probability, Karakatta Bay in King Sound , now Ardyaloon (also known as One Arm Point). The ancestors of

1350-627: A theory he based on etymologies of words in East Kimberley place-names . He argued that there were two moieties on the Montgomery isles, the Yawuji-Bara and the Yawuji-Baia . These, von Brandenstein thought, made sense once they were re-analysed as forms of a Portuguese creole respectively going back to avós-de-bara ("ancestors of the bar/breakwater") and avós de-baia ("ancestors of the bay"). In von Brandenstein's reconstruction, it followed that

1425-538: Is a "more diffuse life force animating and underlying the particular manifestations of its power that find expression in all species of things, including the wandjina". One facet of wungurr is embodied in a rock python ( Stimson's python ?), known as Wanjad. The Ngardi people have also been grouped with the other Wanjina Wungurr peoples, with a close link to the Worrorran (Dambina) people, sometimes referred to as Dambina-Ngardi or Dambimangari. According to Mark Clendon,

1500-423: Is known of it, a brief grammar survives, written up by the missionary Howard Coate. The Yawijibaya moiety system was essentially identical to that which prevailed among the mainland tribes on the coast opposite. While Coate and Norman Tindale stated that the Yawijibaya were strictly islanders, Valda Blundell's informants claimed two Yawijibaya clans had mainland estates, while another two maintains their estates on

1575-429: Is prohibited. Bowern states that the primary division, alluded to by Worms – djando and the ( Y ) nar , – now transcribed as jarndoo and inar ( a ) – refer to two generational moieties . If one is jarndoo , all members of one's harmonic generation (brothers/sisters/cousins/second cousins, together with those of one's grandparents' and grandchildren's generation) are also within that typology. Likewise, inar (

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1650-944: The Bardi Jawi grouping, such as the Bardi Jawi Niimidiman Aboriginal Corporation Registered Native Title Body and the Bardi Jawi Rangers. The Bardi language is a non- Pama-Nyungan tongue, the most northerly variety of the Nyulnyulan language family. It is mutually intelligible with Jawi . It is the best known Nyulnyulan language, and a detailed grammar of the language exists, written by Claire Bowern . The Pallotine priest and linguist, Father Hermann Nekes, who worked with Ernst Alfred Worms in compiling dictionaries of Baardi and related languages, found his informants to be extremely linguistically astute. In an interview in 1938,

1725-552: The Gugadja . This Djamba , a prototypical figure in widespread Aboriginal lore characterized by crippled feet, is associated with the introduction of guraṇara (ritual intercourse with exchanged women) matters, tyuringa and instruments like the love bullroarer, mandagidgid ; magic daggers and spindle-shaped sticks used as points ( wadaṇara/durun ), many associated with innovative sexually explicit corroborees and rites. All this bears strong resemblances to key features of

1800-422: The Kimberley region , and, on reading up on the topic, was particularly fascinated by descriptions of the intricacies of Worrorra which reportedly had 444 forms of the verb "to be". Though the Worrorra have not as highly developed a system of gestural language as many of their tribal neighbours, they do have a rich repertoire of manual signs to indicate a great many species of fauna, to the point of distinguishing

1875-604: The Kunapipi ceremonies swept over northern Australia. Among the Baardi, there were those who assimilated these innovations to the Djamar cult, and others who, in deference and fealty to the moral example of the primal Dreaming spirit Galalaṇ. Bardi people could trace their connection to figures in the Dreaming via the presence of their rai (child-soul), which is a contemporary witness to

1950-783: The Lalang-garram / Horizontal Falls Marine Park . In 2016 it was planned that this park, together with the Lalang-garram / Camden Sound Marine Park , North Lalang-garram Marine Park (the northern extent of Dambimangari saltwater country) and the North Kimberley Marine Park (in Uunguu waters) would make up the new Great Kimberley Marine Park, with the Government of Western Australia 's Department of Parks and Wildlife (now Department of Biodiversity, Conservation and Attractions ). Several sacred sites fall within these areas. In 2020,

2025-603: The Southern Cross . After his death, Djamar himself went to the Coalsack Nebula, and his presence may be represented by BZ Crucis . Galalaṇ (perhaps "belonging to the long-ago"), was the primordial figure who endowed the landscape with names from the Bardi language as he traipsed all over what became their territory. He was an upright being, easily incensed by signs of greed in the allotment of food. He died when, angered by such behaviour, he channelled inland lake waters to

2100-594: The Wanjina and Wunggurr spirits, ancestors of these peoples. Rock paintings depicting Wanjina, as well as the Gwion Gwion ("Bradshaw") paintings, are evidence of the shared culture. Wunggurr is a variant on the Rainbow Serpent creator being belief, while the wandjina are local spirits, attached to places, and associated with particular clans. Although some local expressions use the two terms interchangeably, wungurr

2175-487: The dreaming , are grounded. The oldest supernatural beings in the Dampier peninsula thought-world were, firstly, Galalaṇ , followed by Minau . At some time, a young culture hero , Djamar emerged from the sea at Bulgin and, after resting against a paperbark tree for three days, struck out, whirling his bullroarer , for the south, then dived back into the sea after turning west, only to emerge at Ngamagun creek. Going into

2250-689: The dugong turtle population, recording their traditional ecological knowledge and undertaking collaborative research. The group has eight full-time rangers, and in 2008 won the Banksia Environment Award. A bird identified as a Nicobar pigeon , native to South East Asia and the South Pacific , was spotted by the Rangers on the Dampier Peninsula in May 2017. As part of biosecurity measures, it

2325-434: The wet season , and are announced by a messenger who announces to each group there is a angui inlandjen amba (ceremony to make man). The ceremony's first ritual phase is called kundaldja , in which, over several evenings the neminem novice or initiand has his body smeared with charcoal and turtle oil by his tribal sister's husband ( alabel ), who acts as his guardian and supporter. Songs taught to

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2400-592: The 1870s. Claire Bowern states that the Baardi, unlike many Kimberley groups, do not employ to this purpose the section and subsection names almost ubiquitous elsewhere in the region. Generally the kinship classificatory system among them conforms to the Arrernte type, which is that also used among the Nyigina and Nyulnyul . In such a system there are 4 distinct terms for the grandparents' generation, and cross-cousin marriage, with some exceptions in second-cousin marriages,

2475-721: The Bardi Jawi Indigenous Protected Area Management Plan 2013–2023. As of 2020 , there is a proposal for a 660,000-hectare (1,600,000-acre) marine park , which will cover the Indian Ocean surrounding the Dampier Peninsula, including the many islands of the Buccaneer Archipelago . There will be three marine parks: the Lalang-gaddam Marine Park covers Camden Sound , Horizontal Falls and two other parks in Dambeemangarddee waters to

2550-522: The Bardi as the "miserablest" and "nastiest" of evil spirits. Several missions were set up on the Dampier Peninsula in the late 19th century. The Sunday Island mission was established in 1899 by two pearlers, Sidney Hadley and Harry Hunter, whose fleet of luggers worked out of Bulgin, east of Cape Leveque and just north of its lighthouse. This was later affiliated with the UAM , one of whose missionaries, Wilfrid Henry Douglas , settled there in 1946, learning

2625-484: The Bardi language and attempting to translate some passages in the New Testament into the local tongue. After the mission was dismantled in 1962 the Bardi were shifted to Derby and Lombadina . When part of a pastoral lease of Lombardina was split off, the Bardi shifted back to take up residence at One Arm Point , where by the early 2000s, some 400 people dwell. After a landmark 2002 High Court decision confirmed

2700-416: The Bardi were thus probably the first native Australian people described by Western explorers. Toby Metcalfe, a linguist who has studied the Bardi language, suggested that Dampier's report of his encounter with the natives of the bay contained a word which was still recognisable from the Bardi lexicon. At our first coming, before we were acquainted with them or they with us, a company of them who lived on

2775-435: The Bardi. The Kooljaman resort at Cape Leveque is run by Bardi people. The Bardi divide their year up into six seasons whose time length varies: The heartland of Baardi (and Jawi) religious thought and practice lies in an area some 3 miles southwest of Cape Leveque, called Ngamagun (at the water)/ Urgu (water). It is there that many of the key moments of the primordial creation of their world, in what they call būar or

2850-585: The Kimberley marine reserves. The larger plan is to create a total of 5,000,000 hectares (12,000,000 acres) of new national and marine reserves in Western Australia. The new spelling, "Lalang-gaddam", reflects the correct pronunciation of the word, and "Maiyalam" means "between islands", or "a gap through". The new Maiyalam Marine Park covers an area off the north-western coast of King Sound and around Macleay Island . The new Lalang-gaddam Marine Park borders

2925-613: The Law. He speared another fish at high tide and sang his way back to Ngamagun, collecting his galaguru and, on climbing the Burumar sandhill, swung it round while kneeling. The hair-string broke as he did so, and the bullroarer shot skyward, to rest at a celestial zone called 'With the Fleshless' ( baug-ara-njara ), i.e., at the realm of the dead, in the Coalsack Nebula , a dark spot near

3000-544: The Mayala group for native title purposes. As of 2020, there is a proposal for a 660,000-hectare (1,600,000-acre) marine park , which will cover the Indian Ocean surrounding the Dampier Peninsula, including the many islands of the Buccaneer Archipelago. There will be three marine parks: the Lalang-gaddam Marine Park (which includes Camden Sound , Horizontal Falls and two other parks) in Dambeemangarddee waters to

3075-668: The Montgomery and the High Cliffy islands. She also thought that the mainland norm of asymmetrical wife exchanges between tribes obtaining on the continent was not repeated among the Yawijibaya, who were said to maintain a restricted inter-island clan system of wife exchange. The evidence is difficult to evaluate, given it came not from living Yawijibaya, but informants from tribes where amalgamation of customs had already taken place for some considerable time. Excavations on High Cliffy Island have uncovered extensive stone structures, some consisting of dry-stone formwork only evidenced elsewhere on

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3150-421: The Yawijibaya were descendants of Portuguese African slaves who had persisted in speaking their creole long after their masters had forsaken the island, and this deeply affected the language that was spoken there. Aside from the fact that no such tribal opposition has been attested in the ethnographical literature, the phonetic distinction it was based on probably did not exist, the first term simply representing

3225-519: The advent of colonial cattle grazers. A fourth figure that came into prominence in Baardi lore is Djamba. Worms found the cult dominant among the nearby Yawuru by the early 1930s, yet all absent among the Nyulnyulan speaking groups such as the Jabirr Jabirr , Nyulnyul and the Baardi, and hazarded the conjecture, with some evidence, that it came from the central Australian group, the Arrernte , via

3300-618: The area, which he visited in 1914, and had briefly taken charge of pastoral work there. The Worrorra left their traditional territory in 1956, settling in Mowanjum and later also Derby , with a few resident at Mount Barnett station and Kalumburu. One effect of the transfer was to endanger their indigenous culture as it was conserved in their distinctive language, since they came to adopt either Since 1956 Worrorra people have lived at Mowanjum in close daily contact with people who spoke either Ungarinyin or Wunambal as their mother tongue. Later this

3375-537: The areas, etc. Details such as port areas are outlined in the plan. An Indigenous land use agreement (ILUA) already covers the Lalang-garram/ Camden Sound, Lalang-garram/ Horizontal Falls and North Lalang-garram marine parks, but an additional ILUA will be needed to allow the creation of the proposed Maiyalam Marine Park in accordance with the Native Title Act 1993 . Much of Collier Bay will remain

3450-402: The bush he cut down a silver-blood tree , and split boards from it, which he fashioned into bullroarers that, as he went back at his campsite on the shore, he shoved into the stone-beds of the creek, forming a line of galaguru . He then walked on to Djarindjin where, while seated on a rock, his hand was stung by a rock-fish he had caught underneath it. He found the blood tasty as he licked

3525-515: The darker parts of the Milky Way , on both sides of a line drawn from Alpha Centauri to Alpha Scorpionis, Antares . His right foot rests near 113 G of Lupus , and his left foot near Lambda and Upsilon Scorpionis . He bears on his head the feather of white cockatoo , identified with the bright star, Alpha Centauri, and that of an owl represented by the darker Beta Centauri . The whole figure extends over an arc of 33°.' Minau (perhaps "old timer"),

3600-691: The diffusion of megalithic cults and ultimately to chambered tombs in Europe and Egypt. These were later identified however as Wandjina figures in Worrorra mythology. From around 1912 the Worrorra people came into contact with increasing numbers of European settlers. In 1927 James Robert Beattie Love , a Presbyterian minister, was appointed to head the Presbyterian Mission to the Aborigines which had been established at Kunmunya , known then as Port George IV, in 1912. Love had already been familiar with

3675-471: The family of Worrorran languages ) is now considered to be on the verge of extinction. Only seven speakers were recorded in the 2016 Australian census . The British-born Australian linguist Robert M. W. Dixon 's career in Australian Aboriginal languages was first stimulated by his being informed by his tutor Michael Halliday of the extraordinary complexity of the indigenous languages spoken in

3750-667: The grouping is recognized as such by its members, and defined by the possession or knowledge in common of a set of cultural artefacts unique to this region, the most obvious of which are: As part of a native title claim lodged in 1998 by Wanjina Wunggurr RNTBC known as the Dambimangari claim, which included claims for the three peoples in the Wanjina Wunggurr cultural bloc (the Worrorra/Dambimangari, Wunambal Gaambera/Uunguu and Ngarinyin/Wilinggin ), Worrorra people lodged

3825-413: The island and coastal peoples ( Bardi , Umiida and Unggarranggu ) contiguous with the Yawijibaya, formed part of Yawijibaya thinking. These properly refer to "conception totems" ( raya ). According to one of their legends, the islands once formed a continuous landmass, which was destroyed when a tidal event washed over the area, leaving only islands in its wake. Source: Tindale 1974 , p. 242 In

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3900-762: The lands of the Umida and Unggumi people; to their east the Ngarinyin , and northwards, west of the Princess May Range, the Wunambal . The ancestral country is estimated to cover approximately 4,000 square miles (10,000 km ). The zone is consistently affected by tropical heat, with three seasons defined by the Worrorra: aajaajirri , the monsoonal season running from mid-December through to April; mawingki , in June-July, with

3975-415: The main came just against our ship, and, standing on a pretty high bank, threatened us with their swords and lances by shaking them at us: at last the captain ordered the drum to be beaten, which was done of a sudden with much vigour, purposely to scare the poor creatures. They hearing the noise ran away as fast as they could drive; and when they ran away in haste they would cry Gurry, gurry , speaking deep in

4050-532: The mean high water mark. The Brue Reef claim was dismissed. Many of the Bardi and Jawi peoples now live at One Arm Point (Ardyaloon), Djarindjin and Lombadina . The Bardi Jawi Niimidiman Aboriginal Corporation Registered Native Title Body administers land, and in consultation with several other bodies and individuals, including the Australian Government Department of Sustainability, Environment, Water, Population and Communities , produced

4125-745: The north and Robinson River to the south, as well as including some of the Prince Regent National Park . Much of the area is under exclusive possession . The Dambimangari Aboriginal Corporation manages the Dambimangari people's business affairs, while the Wanjina Wunggurr RNTBC acts on behalf of the Worrora/Dambimangari, Ngarinyin (Wilinggin) and Wunambal Gaambera (Uunguu) native title holders with regard to their rights and interests. The Dambimangari (as of 2020 spelt Dambeemangarddee ) Aboriginal Corporation co-manages

4200-674: The north; the Mayala Marine Park will cover the Buccaneer islands, the land and waters of the Mayala group; the Bardi Jawi Marine Park is the most southerly of the three. Each will be jointly managed by the local traditional owner groups. The Yawijibaya language appears to have been a dialect closely related to the Worrorra branch of the mainland Worrorran language family , and similar to Umiida and Unggarrangu . Though little

4275-698: The north; the Mayala Marine Park will cover the Buccaneer islands, the land and waters of the Mayala group; the Bardi Jawi Marine Park is the most southerly of the three. Each will be jointly managed by the local traditional owner groups. The Bardi Jawi Rangers, an Indigenous ranger group established in 2006, are based at Ardyaloon. The ranger programme helps to sustain traditional owners' livelihoods and their connection to country . They cover 250 kilometres (160 mi) of coastline and 340 hectares (840 acres) of land, performing valuable cultural and natural resource management activities such as managing

4350-451: The objects used to teach stories, songs and customary law in these ceremonies. The objects have been described as "performance symbols of Bardi law and custom, which tell stories of the lands and seas of the Dampier Peninsula". Ilma ceremonies are for public performance. The Australian National Maritime Museum has over 1,000 ilma , although these were still unavailable for public viewing in 2018. Initiations must be conducted in

4425-534: The other side of the continent at Lake Condah in Victoria . The island lies east of the Montgomery Islands . It takes its name from the geophysical feature of steeply rising up cliffs to a height of some 15 metres. In addition, 3 rock shelters, and several work sites, high-quality quartz sandstone, chert and limestone quarries, dugong-butchering areas and places for working metal harpoons, were revealed. Given

4500-577: The people referred to themselves as the Dambimangari people was lodged in 1998 and determined in 2011. The word is said to be derived from Dambina (a name for the Worrorra) and Ngardi peoples. More recently, it has been spelt Dambeemangarddee . The Worrorra, Wunambal and Ngarinyin peoples make up a cultural bloc known Wanjina Wunggurr , in which the Ngardi are sometimes also included. The Worrorra are

4575-460: The presence of glassware, pottery and clay pipe material, it was suggested initially that the stone building might have been the handiwork of Makassar traders . The analysis concluded that the structures were of Aboriginal manufacture. One possibility is that they are the remains of monsoonal refuges, where the Yawijibaya could retire to, to escape the mosquito and sandfly infestations that would have plagued their low-lying mangrove-fringed islands as

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4650-574: The primacy of the Native Title Act 1993 , the Bardi and Jawi people managed to obtain recognition of their native title claim in 2005, when a Federal Court under Justice French ruled that they were entitled to exclusive rights over some areas of the roughly 1,000 square kilometres (400 sq mi) to which they had laid claim. They also sought to claim a small section of Brue Reef, 31 miles north of Cape Leveque. Justice French ruled in June 2015 affirmed part of their claim, while adding they had non-exclusive native title rights over areas below

4725-431: The primordial period. In the Dreaming, Galalan split people into two reciprocal groups, the Djando and the ( Y ) nar. According to Worms, Bardi marriage classes later came to accept the following division: According to elderly informants however these divisions were recent, and were introduced from Lagrange by the mytho-cultural protagonist Djamba , perhaps alluding to a shift in customs that took place around

4800-414: The proposed Mayala Marine Park to the south-west (covering the Buccaneer Archipelago , traditional land and waters of the Mayala peoples), and the North Kimberley Marine Park ( Uunguu waters) to the north-east. The land and sea border to the south abut Bardi Jawi land and a proposed Bardi Jawi Marine Park . Maps show the extent of the various marine parks, native title determinations , zones within

4875-463: The rains set in. The quarry works clearly have a trade purpose and are unique for the area and are unexampled on otherwise similar mainland locations, O'Connors argues: large quantities of artefactual material found all over the High Cliffy Island testify to a level of stone working not seen in any of the mainland rockshelters and open sites. Howard Coate suggested that the rai myths of a spirit-child, encountered widely in this region, and also among

4950-403: The reason given is that the men must hurt themselves because shortly they must hurt the boy. The second stage consists of tooth avulsion , in which the corroboree ground is marked out by three parallel lines , 2 feet (0.61 m) apart, and a rug placed before the third, behind which is the djungagor ( medicine man ) and the boy's tribal mother's brother. The hunched novice, each time

5025-465: The sea to allow fish and turtles to escape into the ocean and was speared by the outraged people at Gumiri, a waterhole located at Swan Point on the northernmost sector of the Dampier peninsula, and then thrown into the sea where he floated, and is known by the name of Lulul/Lular (sharkman). He ascended to the realm of the dead ( Baugaranjara ) where it covers and arc of 33°. The exact celestial coordinates are as follows: His figure can still be seen in

5100-416: The second creator figure, is associated with innovations that are viewed as negative compared the customs laid down by the predecessor Galalaṇ. He was polygamous, invented obscene dances, and introduced painful practices like circumcision and subincision into initiatory rituals ( ololoṇ ). The changes he wrought were associated with the transformation of Baardi parkland estates into mulga scrub, perhaps with

5175-425: The sex of the animal or bird alluded to. Source Tindale 1974 , p. 261 Bardi people The Bardi people , also spelt Baada or Baardi and other variations, are an Aboriginal Australian people, living north of Broome and inhabiting parts of the Dampier Peninsula in the Kimberley region of Western Australia . They are ethnically close to the Jawi people , and several organisations refer to

5250-455: The sparse ethnographic literature, remarks are to be found to the effect that the Yawijibaya were physically quite dissimilar to other Indigenous peoples of the region. Love stated that they were of "men of a distinct physical type". The Yawijibaya ethnonym figured as part of the key linguistic evidence which Carl Georg von Brandenstein adduced in support of his claim that there was a secret Portuguese prehistory of colonisation of Australia,

5325-406: The throat. Metcalfe argued that, indisputably, the word repeated here, as transcribed as gurri was in fact ngaarri , the "most feared and fickle" of the Bardi malevolent spirit -beings. Thus, by an historical irony, it emerged that Dampier, who wrote down notoriously in his journal that the inhabitants of Bardi territory were "the miserablest people in the world", was considered in turn by

5400-414: The tribe by Minau are sung, to the rhythm of boomerang beating, as various dances are performed, and women joke and sometimes dress up, even as men. They are ignored by the male choir. Some male affines (relatives by marriage) visit the circumcision site and draw blood from their subincised penises, which must trickle down their thighs to the ground. The latter is repeated on several occasions thereafter;

5475-464: The wound, and stopped it with a wooden plug. Returning to Ngamagun, he let the blood from his arm drip into a trough of stone. This blood became his food, which he shared with his three unmothered sons: Nalja, Winindjibi and Glabi, and the ritual drink of Baardi men to this day. The three sons took different directions, with Nalja travelling east with the tjuringa , Winindjibi went south introducing initiation rituals and dancing, while Glabi introduced

5550-441: Was able to compare their answers on the spot. The strangest feature of these linguistic knights of the round table was that no two of them spoke the same tongue. As the days became weeks and the weeks months, Dr. Nekes became the central figure in one of the oddest language experiments in scientific history. The aborigines began to understand every word that every other aborigine said. At first some of them had used what Dr. Nekes calls

5625-400: Was replaced by Kriol. By the time intense contact with white settlers began, around 1912, the Worrorra people who still spoke their native tongue fluently were estimated to be around 300, with perhaps triple that figure if those in surrounding districts who spoke it as a second language are included. The Worrorra language (also known as Western Worrorran, being one of three main groups of

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