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The Aboriginal Cosmic Landscape of Southern South Australia

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The Aboriginal Cosmic Landscape of Southern South Australia THE ABORIGINAL COSMIC LANDSCAPE OF SOUTHERN SOUTH AUSTRALIA PHILIPA. CLARKE CLARKE, P. A. 1997. The Aboriginal Cosmic Landscape of Southem South Australia. Records a/the South Australian Museum 29(2): 125-145. This paper provides an overview of recorded accounts of Aboriginal beliefs from southern South Australia concerning the cosmos. This study is restricted to discussing a pre-European system of beliefs. It further develops concepts about Aboriginal relationships to space as discussed by Clarke (1991 a). Star maps are provided for the Adelaide and Lower Murray areas. P. A. Clarke, Division of Anthropology, South Australian Museum, North Terrace, Adelaide, South Australia 5000. Manuscript received 19 February, 1996. INTRODUCTION publications,which were published between 1840 and 1846, were essentially studies of Aboriginal In the mythologies recorded by the ethnographic language and religion (Teichelmann & sources for southern South Australia, there is Schurmann 1840; Teichelmann 1841; Meyer trequent mention of Aboriginal beliefs concerning 1843; 1846; Schurmann 1844; 1846). The the origin of various cosmic bodies and their ethnographic dominance of these recorders was relationships to ancestral beings, both in the such that other sources for southern South heavens and on earth. Many of the ancestral spirits Australia, such as Gell (1842), Wilhelmi (1860), that were considered to have been involved in the and Taplin (Journals; 1874; 1879) acknowledged creation of the world, ended up in the sky. The them as major sources of primary data. The main present paper assembles information on the account provided by Wyatt (1879) stemmed in heavens and discusses how it was organised in part trom material he gathered while preparing a the pre-European systems of belief. Although report in 1838 concerning whether Aboriginal atmospheric properties, such as clouds, wind, rain, religion provided for beliefs in 'God' and an etc., are also clearly related to Aboriginal beliefs afterlife, upon which an oath in a court of law about the regions above them, this paper focuses could be based. I The ethnography of Moorhouse chiefly on astronomical traditions. (1843; 1846) was compiled by him in his official The data presented in this paper is historical, capacity of Aboriginal Protector. Although all recorded from Aboriginal people who had lived in ethnographic accounts were written by men, in the the southern districts prior to and during the early case of the missionary, Taplin, there is evidence phases of European colonisation in South showing that he incorporated the observations and Australia. The sources provide a fragmentary views of his wife.2 These observers had a practical record from observers who were generally not interest in Aboriginal religion and traditions, in privy to insider views of the indigenous cultures. spite of the fact that their records were compiled Much of the material available consists of the before the development of anthropological theory. observations from Europeans chiefly concerned During the twentieth century, much with the setting up of colonial social structures, ethnographic data from southern South Australia such as the legal system and Aboriginal welfare. was collected and published by Tindale (1935; Teichelmann, Schurmann, and Meyer were 1936; 1937; 1938; 1939; 1940; 1941; 1974; 1987; German missionaries who actively recorded the Tindale & Mountford 1936; Tindale & Pretty culture of their intended Aboriginal converts. 1980), the Curator of Anthropology at the South Their reliability as sources comes through Australian Museum.' His data chiefly came trom personal knowledge of the languages involved. elderly Aboriginal informants he interviewed trom Nevertheless, some caution is necessary because the late 1920s onwards. His Aboriginal sources the missionaries were looking for religious ideas included John Wilson ('Sustie'), Reuben Walker, to assist in translating Christian terms. Their. Amelia Savage ('Ivaritji'), Henry Mason ~ 126 P. A. CLARKE ('Mengoan'), Robert ('Joe') Mason, Mary Aboriginal stories was primarily gathered by his ('Grannie') Unaipon('Ngunaiponi'), and Clarence Ngarrindjeri informant, David Unaipon.~ As a ('Clarrie') Long ('Milerum'). The Aboriginal body of literature these twentieth century people who worked with the social ethnographic sources are essentially attempts to anthropologists, Ronald and Catherine Bemdt record a pre-European culture as it would have (Bemdt 1940; Bemdt & Bemdt 1993), included been experiencedto the generationsprecedingthat Barney Warrior ('Waria'), Albert Karloan of their informants. In contrast to studies that ('Karlonie'), Mark Wilson ('Thralrum'), and described a living situation, these are studies of Margaret ('Pinkie') Mack. The mythology upon 'memory culture' (Berndt 1974: 22, 25; which the folklorist, Smith (1930), based his Tonkinsonin Bemdt & Bemdt 1993:xix).A more I SOUTH AUSTRALIA / I I ( r / r I / I WESTERN DESERT I CULTURAL BLOC I I I / CENTRAL LAKES I / CULTURAL BLOC I / // / ,I; / t1JNUERS J / RANUES .wEST COAST I i , GAWLER RANUF.S 1.. 1 I~ MID NORTIJ 11 :z:~ f~' I ,g/;:) " ~ '", ' //z;- --... /'1(- - tIPPF.RMI1RRAY MOU'UNClE"'"~ f""I AY, I I I I IS , Cl: 112 I !:I r> N I I smr11J F.o\S'rI ,I SOUTH EAST 1 CULTURAL BLOC I MOUNT: (jAMDIERI. I I o 100 200 .. KMS FIGURE1.Aboriginal cultural blocsin southernSouthAustralia. ~...... ABORIGINAL COSMIC LANDSCAPE 127 detailed analysis of the chief historical sources In the Adelaide area, the 'sky' was recorded as used in this paper is given elsewhere (Clarke 'Ngaiera' (Teichelmann & Schurmann 1840, pt 2: 1994: 63-81,417-425; Clarke 1995: 145,146). 29).10 In the Parnkalla language of eastern Eyre The present article is part of a larger study of Peninsula, it was similarly termed 'Naieri' Aboriginal relationships with the landscape of (Schurmann 1844, vol.2: 37).11 southern South Australia (Clarke 1990; 1991a; Accounts that illustrate the connectedness 1991b; 1994; 1995), which combine historical and between the Skyworld and the terrestrial ethnographic sources with data gathered from landscape exist for other parts of southern South contemporary fieldwork. The language and Australia. In the Mid Murray area, Eyre noted: cultural groups identified in the literature are mapped by Schmidt (1919) and Tindale (1940; One old native informed me, that all blacks, when dead, go up to the clouds, wherethey have plenty to 1974). The geographical and broad cultural eat anddrink; fish,birds, andgame of all kinds, with regions used in this paper are identified in weaponsand implementsto take them. He then told Figure 1. me, that occasionallyindividualshad been up to the European accounts of Aboriginal relationships clouds, and had come back, but that such instances to space have tended to describe territoriality over were very rare; his own mother, he said, had been two-dimensional space, rendered as 'tribes' on one of the favoured few. Someone from above had maps (for example Tindale 1940, 1974). let down a rope, and hauled her up by it; she Nevertheless, from ethnographies across remained one night, and on her return, gave a Australia, it is clear that Aboriginal people description of what she had seen in a chant, or song, considered that there were other realms within the which she sung for me, but of the meaning of which I couldmake outnothing(Eyre 1845,vol.2: 367). perceived cultural landscape in addition to their own terrestrial regions, to which they could travel It is possible that beliefs such as these reflect in spirit form.s Such regions are the Skyworld and some influence from Christianity, perhaps gained the Underworld. The latter is also sometimes -from missionaries whom Murray River people met recorded as the 'Land to the West'.6 It appears when receiving rations at the Native Location in that with the fragmentation of the spirit after Adelaide or through the education of their children death, both regions could be the abode of the spirit at the Native School.12 In the Lower Murray area, to the same Aboriginal group.' These landscape Taplin recorded 'Talkothere says that a little while perceptions are also common concepts throughout ago he dreamed that he was sick and a line came the Oceanic region (Luquet 1968: 451,452). Such down from heaven and fastened on his foot to pull places are defined as psychic landscapes in this him up there and he took out his knife and cut it paper because they are not tangible according to a and so escaped (Journals 22 April 1863)'. The contemporary Westem definition of landscape, connection between the spirit and the Skyworld is which is concerned with topographical features. broad, involving both ends of an individual's life They are nevertheless important inclusions to the cycle. For instance, Pinkie Mack, a Yaraldi mapping of the total cultural landscape of the woman of the Lower Murray, claimed that before Aboriginal people. birth 'children are said to be little, flying about in The perceived existence of the Heavens as an the air, dropped out of a bag and they could be analogue of the terrestrial landscape is common caught' (Harvey 1939). Presumably, the sky was across Australia. This Skyworld was considered perceived as being spatially very close to people to be a region which, to some extent, obeyed the living in the terrestrial region. The body of same laws as those of terrestrial regions.8 knowledge about the cosmos was not divorced Teichelmann stated that the Adelaide Aboriginal from everyday living. people: The Skyworld was perceived as a place where consider
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