RECORDING TRADITIONAL KNOWLEDGE O r ... - Wheatbelt NRM

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NOONGAR SEASONS T he Noongar recognised six seasons in their year, Bunuru, Djeran, Makuru, Djilba, Kambarang and Birak, and managed our budjar accordingly. Noongar, or the people, of the south-west of Western Australia lived in a veritable Eden. The climate of their country ranged from mild to temperate and was divided into six seasons, that is, Bunuru, with hot easterly and north winds (February to March) Djeran, becoming cooler with winds from the south-west (April to May) Makuru, cold and wet with westerly gales (June to July) Djilba, becoming warmer (August to September) Kambarang, rain decreasing (October to November) Birak, hot and dry with easterly winds during the day and south-west sea breezes in the late afternoon (December to January) (Swan River Trust, 2002) http://www.spectaclestours.com.au/images/about/six-season-cycle.jpg Page 49
During these six seasons, land management practices and hunting and gathering patterns were guided by these seasons. There is particular evidence of movement between the coastal areas and the interior, with the coastal areas inhabited in the warmer months and the interior during the cooler (Meagher, 1974). Notably, movement was not only dictated by seasonal and economic considerations, but also by cultural and social obligations (Le Souef 1993). (*Note: Following quotes taken from Meagher, 1974. Several names for the Noongar seasons are presented). Birak - December-January (Nind, 1831) At this time fires were lit to clear the understorey, flush game out and promote growth in later seasons. ‘About Christmas they commence firing the country for game, and the families, through winter have been dispersed over the country, reassemble.’ (Nind) Bunuru - February-March (Nind, 1831) People moved towards coastal areas as inland water supplies became scarce. Fishing in coastal areas and estuaries dominated this season, with large assemblies gathering. The fruits of the zamia (Macrozamia riedlei) were collected and treated for toxins by a process of burying, soaking and roasting. Red fruit, nut, called baio, ripe in March, is considered a delicacy by the natives.’ (Stokes on the zamia palm) Djeran - April-May (Nind 1831) Fishing continued and bulbs and seeds were collected for food. Makuru - June-July (Nind 1831) In this season swans moulted, making them easier to catch. Tubers and native potatoes were dug. Noongars travelled with a smouldering branch of bull banksia for warmth and other uses. Page 50
Page 1 and 2: RECORDING TRADITIONAL KNOWLEDGE Our
Page 3 and 4: ACKNOWLEDGEMENTS On behalf of the M
Page 5 and 6: NOONGAR SEASONS ...................
Page 7 and 8: INTRODUCTION T he purpose of this p
Page 9 and 10: ACKNOWLEDGEMENT OF NOONGAR PARTICIP
Page 11 and 12: BALLARDONG ELDER EUGENE GARLETT BAL
Page 13 and 14: KALAMAIA GUBBRUN ELDER LINDA CHAMPI
Page 15 and 16: Page 14
Page 17 and 18: METHODOLOGY The methodology used du
Page 19 and 20: • In comparison with Indigenous p
Page 21 and 22: MAP SHOWING NOONGAR LANGUAGE GROUPS
Page 23 and 24: THE DREAMING [Wargle] Courtesy of S
Page 25 and 26: means, “where the estuary is fill
Page 27 and 28: In Wilman Noongar budjar he is call
Page 29 and 30: kill that carpet snake noonook barm
Page 31 and 32: he make beela (rivers), kata (hills
Page 33 and 34: All of the Rainbow Serpents or Snak
Page 35 and 36: A LIST OF SELECTED SITES OF SIGNIFI
Page 37 and 38: Sharks Mouth - Kellerberrin. Face o
Page 39 and 40: Mulka’s Cave near Wave Rock in Hy
Page 41 and 42: Twenty four kilometers East of Kuli
Page 43 and 44: BEFORE THIS WHITEMAN COME OUR PEOPL
Page 45 and 46: EUROPEAN CONTACT AND SETTLEMENT A l
Page 47 and 48: View of salt affected areas near Ba
Page 49: Pictures show cleared land for graz
Page 53 and 54: Bush food - the schilling which is
Page 55 and 56: NOONGAR WOMEN (YOK/YORGA) AND CHILD
Page 57 and 58: Balga Grass York (2008) [Photo cour
Page 59 and 60: My name is Doolan (Leisha May Garle
Page 61 and 62: We even did this at Mount Stirling.
Page 63 and 64: choota or bags; one to carry the ko
Page 65 and 66: • Nulbarn: a rope-like girdle mad
Page 67 and 68: NOONGAR WISDOM - CARING FOR COUNTRY
Page 69 and 70: THE CREATION OF NOONGAR KARLA How f
Page 71 and 72: In Noongar budjar, firestick farmin
Page 73 and 74: Noongar burning the country in cons
Page 75 and 76: Ceremony - lore business A recent f
Page 77 and 78: MAJOR CONSTRAINTS TO UNDERTAKING NA
Page 79 and 80: Cultural landscapes The Aboriginal
Page 81 and 82: Page 80
Page 83 and 84: THE NATIVE TITLE ACT • set up a N
Page 85 and 86: CARING FOR COUNTRY A boriginal peop
Page 87 and 88: BADJALING B adjaling has very signi
Page 89 and 90: It is said that a lot of the Noonga
Page 91 and 92: where the ground is rocky they get
Page 93 and 94: see a bit of the buildings, maybe a
Page 95 and 96: Yeah that’s good that would be go
Page 97 and 98: Badjaling community Bush medicine t
Page 99 and 100: BURLONG POOL A ccording to Aborigin
Page 101 and 102:
INVOLVEMENT OF ABORIGINAL PEOPLE IN
Page 103 and 104:
Workshop held at York (2008) with t
Page 105 and 106:
Burrows, N. D. and Friend, G. (1998
Page 107 and 108:
Langton, M. 1998. Burning Questions
Page 109:
Winmar B. (2008). Oral Interview. T
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RECORDING TRADITIONAL KNOWLEDGE O r ... - Wheatbelt NRM

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