aboriginalculture

Huts at Barambah Aboriginal Settlement 1911 Rita Huggins remembers leaving her grandmother in Woorabinda while the rest of the family were transported to Barambah: “We went to Woorabinda to leave her there. She only lived three weeks after that. She went into the bush to die. She didn’t have the will. “Don’t take my gundaberries (children). Don’t take them. I bring them into the world” she said to the policeman but he just pushed her aside.” - Rita Huggins, interview, 1984 The profound trauma of being driven from their traditional country and of having their family networks and culture shattered is still vivid for many of our parents and grandparents. Source: www.flickr.com/photos/statelibraryqueensland/51261569244/...

King Plates describes and illustrates a large collection of Aboriginal gorgets, also called king or brass plates. These were presented to perceived 'chiefs', faithful servants, and to the especially courageous, by governors and landholders. In other words, they were given to anyone who helped in some way to ease the white settlers' progress in the new colonies. They had already been used in North America for the same purpose. Source: aiatsis.gov.au/publication/35807

Introduction to King Plates: A History of Aboriginal Gorgets by Jakelin Troy, 1993 In 19th and early 20th century Australia, Aboriginal people who distinguished themselves in the eyes of the non-Aboriginal population were honored with an inscribed metal plaque to hang around the neck. These plaques have been known by many names but were most often called ‘King’, ‘breast’ or ‘brass’ plates. However, in this book they are called ‘gorgets’ because they were made not only for men and not only for people who were seen to be leaders. The name was also chosen because the plaques were modified copies of the gorgets worn as badges of office by infantry officers in Australia until 1832. In spite of the important role Aboriginal gorgets played in the development of social relationships between Aboriginal people and non-Aboriginal people in colonial Australia, they have not been the subject of any substantial publications. Commentary on the gorgets is extremely sparse. The gorgets are tangible physical links with Aboriginal people who were intimately involved in the colonial history of Australia. The names and affiliations inscribed on the gorgets are particularly important as documentary records of Aboriginal history. Ancestral connections with many contemporary Australians may be established through clues that the inscriptions provide. Source: www.nma.gov.au/explore/features/aboriginal-breastplates/i...

Wanhtharra nyundu! Welcome to our country! Cooktown lies in Guugu Yimithirr country, a tribal nation that stretched from the Annan River, south of Cooktown, to Princess Charlotte Bay in the north. This is one of the Cape’s forty-one tribal nations, each having its distinct language, history, culture, bush foods and bush medicines. The Guugu Yimithirr nation was divided into thirty-two clan (or extended family) areas, with boundaries defined by geographical landmarks. Aboriginal people lived in these small clan groups, looking after their lands, its sacred sites and special story places, just as people now look after their house and family photos. Today Guugu Yimithirr people maintain their strong links with the land and its special places. The word Bama (pronounced Bumma) is widely used throughout Cape York to mean an Aboriginal person, but in Guugu Yimithirr, the word simply means ‘person’ regardless of nationality or race. The Guugu Yimithirr name for Cooktown is Gungardie, after the word gun-gaar – a type of crystal quartz found in the area which was used for cutting the chest skin for initiations. Source: www.cooktownandcapeyork.com/do/history/aboriginalculturec...

Aboriginal body painting or art and personal ornamentation is an ancient tradition that carries deep spiritual significance for the Australian Indigenous People. Their cultural rituals including body painting differ between Aboriginal Tribes and topographic locations. It is related to spiritual matters and is very creative in character. The specific designs and motifs used by the Aboriginals reveal their relationships to their family group, social position, tribe, precise ancestors, totemic fauna, and tracts of land. There are very strict guidelines to how the body painting and adornment is carried out and an Aboriginal person is not allowed to just use any motives or adornment in their transformation. They must follow traditional, respected patterns. The person adorned with the body paint often takes on the spiritual part of their ancestor dancing, immersed in their character. In northwest Queensland, men rub their foreheads with charcoal and paint a white band from either eyebrow down the front of the ear and along the shoulders and arms. White and red bands are painted across the chest and the rest of the body is covered in red. Aboriginals use different items and ways to decorate the body include scars, feathers, shells, teeth, ornaments, face paint, and body paint. Symbols are greatly used and can represent many things about the person who uses it. It is often used to tell a spiritual story. Source: www.aboriginal-art-australia.com/aboriginal-art-library/a...

Canobie Station, often just referred to as Canobie, is a pastoral lease that operates as a cattle station. It is located about 143 kilometers (89 mi) north of Cloncurry and 198 kilometers (123 mi) southwest of Croydon in Queensland. The station takes its name from a corruption of the traditional owners' name of the locale: Conobie.[2] The station was first established in 1864 when Edward Palmer, originally from Wollongong, stocked the property with cattle and sheep.[2] The first wool was taken off Canobie in 1865 to Burketown. Palmer's partner, Mr Shrewing, died of gulf fever in the first year and the station was drought-stricken for the first few years then flooded in 1869–1870. Palmer was of the view that British colonizers like him had "a peculiar mission to supplant" the Aboriginal Australians and to "occupy the country that was wholly theirs". Palmer confirmed that Indigenous people were commonly shot and were "a hard-used race", but he thought that "the troublesome question" of finding a "solution" for the "blacks" was that "we have to occupy the country and no two races can inhabit the same country but the weaker must go to the wall". Source: en.wikipedia.org/wiki/Canobie_Station#:~:text=The%20stati....