DOCSLIB.ORG

Innovate Reconciliation Action Plan May 2018 – May 2020 About the Artist

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Innovate Reconciliation Action Plan May 2018 – May 2020 About the Artist Innovate Reconciliation Action Plan May 2018 – May 2020 About the artist Corrina Eccles Cover artwork Wadawurrung Woman / Wathaurong Community Ngubitj Murrup (Water spirit) I am a direct descendant of Queen Mary Robinson. I am The three main colours of our traditional paint Paapul the granddaughter of Aunty Joyce Eccles. My grandmother (ochre) has been used. Ochre is a traditional paint that is 94 years of age. She is the eldest living Elder of the reflects Aboriginal culture through ceremonies and Wadawurrung people. I have a granddaughter and we have art. It is spiritually and culturally significant. five generations living on Wadawurrung country. My Nan’s connection to spirit and culture connected me to the The Paapul is connected to water, it is from special Wathaurong community at a young age. My journey and places on Wadawurrung country. The feather represents connection continued with being guided by strong Elders our Creation spirit Bunjil. The handprints symbolise and respected men and women in the community. I have our ancestors’ connection to Country and caring for an enormous spiritual passion for better outcomes for our country. The gathering dots are our water places. people and to be part of a strong connected Aboriginal community. ‘We are one and we are many’. Art is a personal The artwork showcased in this document is two parts of a five piece artwork displayed at the Barwon Water connection I have with my culture and gives me the Head Office, titled;Paapul Ngubitj - Wadawurrung opportunity to embrace my identity. (Connection to ochre and water). Artwork © Corrina Eccles, Ngubitj Murrup (Water spirit) 2018 Wadawurrung Woman/Wathaurong Community Indigenous Arts Management by Dreamtime Art Managing Director statement On behalf of Barwon Water, I am proud to present our Innovate Reconciliation Action Plan (RAP) for May 2018 - May 2020. We recognise Aboriginal and Torres Strait Islander This RAP provides an outline of the path we will peoples as the First Peoples of this nation. We proudly follow on our journey to improve and enhance our acknowledge the Traditional Custodians of the land on relationships with the Aboriginal and Torres Strait which we work and live, and pay respect to their Elders Islander community and meet objectives of our past and present. We recognise and value the continuing Strategy 2030. We will continue to respect the cultures and contributions of Aboriginal and Torres knowledge and Connection to Country the Traditional Strait Islander peoples to our community and their Custodians of the land have developed over tens ongoing connection to the land over thousands of years. of thousands of years, and make a commitment to incorporate these values into our business. We would also like to give a special thanks to Wadawurrung, Eastern Maar, Wathaurong, Kuuyang Building on our core business success, we are shifting Maar and Guli Gad for helping guide us to see the land, our mindset from water utility to being a leader of the water and environment around us through the eyes of an region’s prosperity. Our vision for regional prosperity not only encompasses economic, social and environmental Aboriginal person. Their willingness to share knowledge elements, but also recreational and cultural elements, and stories assists us to understand and support their including enhancing Aboriginal values. cultures and histories, in turn helping us to Connect with Country. We will continue to work with local Aboriginal Our purpose as an organisation is to deliver outstanding and Torres Strait Islander peoples to help us incorporate value to the community by delivering high quality, their knowledge and cultures into our business. affordable and reliable water services. In order to provide these services, we are continually trying to improve the We are committed to building long-term and way we engage with our customers and develop more meaningful relationships with Aboriginal and Torres meaningful partnerships with Aboriginal and Torres Strait Strait Islander peoples within our region. The journey Islander peoples in our region. Our contribution to current we have taken as an organisation to get to this point and future generations is driven by our commitment to is symbolic of our deeper and more meaningful playing a significant role in the prosperity of our region commitment to reconciliation. and the wellbeing of our community. Aboriginal and Torres Strait Islander peoples are the In preparing this RAP, we have reflected on our existing Traditional Owners of the land on which we live and relationships and work practices and have challenged work today. They have a strong connection to water as it ourselves to make significant step changes over the forms a vital part of their life and culture. With our core next two years. We have identified many meaningful business in water resources, this connection provides opportunities as a provider of essential services, an an ideal starting point for future interactions between employer of choice and community partner. the Aboriginal and Torres Strait Islander community and Barwon Water. I would like to thank the Barwon Water employees and local Aboriginal groups involved in developing our first By engaging with and including the local Aboriginal and RAP. Thanks to your hard work, Barwon Water is playing Torres Strait Islander community within our business, a leading role in taking a meaningful step towards we promote recognition, respect, partnerships and reconciliation regionally. opportunities. We are committed to working with Traditional Owners to incorporate aspects of their Tracey Slatter cultures and practices into the way we work and the Managing Director services we provide to our customers. Barwon Water 1 Our vision for reconciliation Barwon Water’s vision for reconciliation is for all peoples to stand unified in an inclusive and connected community. We have respectful and meaningful relationships with Traditional Owners and Aboriginal and Torres Strait Islander communities, which supports a shared commitment to Caring for Country. We incorporate Aboriginal and Torres Strait Islander values into everything we do and the services we provide. We commit to enhancing economic and employment opportunities for Aboriginal and Torres Strait Islander peoples and celebrating diversity. 2 Our business Barwon Water is Victoria’s largest regional urban water corporation, providing excellence in water, sewer and recycled water services to more than 300,000 residents across 8,100 square kilometres. Our area of responsibility stretches from Little River and advancement and economic transition, we are shifting the Bellarine Peninsula in the east, to Colac in the west, our mindset from water utility to being a leader of the and from Meredith and Cressy in the north, to Apollo region’s prosperity. Bay on Victoria’s south-west coast. We are a statutory corporation and our activities The Barwon region’s drinking water is predominantly are overseen by an independent Board of Directors, sourced from forested catchments on the upper appointed by the State Government of Victoria. Barwon and Moorabool rivers. During periods of drought, additional water can be sourced from the As a major employer in the region, we have more than Victorian water grid via Melbourne and underground 300 highly skilled employees from a diverse range of aquifers in Barwon Downs and Anglesea. disciplines, including operations, engineering, strategic planning, finance and administration, of which 10 Our operations have a significant impact on the region’s economy and liveability. Our organisation has a turnover identify as Aboriginal and/or Torres Strait Islander of $200 million, $2.6 billion in assets and spends $100 peoples. This includes two full time staff and eight million (on average) in capital and related infrastructure trainees who commenced in April, 2018. works a year. Most of our employees are based at our headquarters in Building on our core business success, we have now Geelong, with the remainder working at water treatment entered a new phase. Recognising the challenges of and water reclamation plants across the region or out in climate change, population growth, rapid technology the community. We also have a small office in Colac. Barwon Water’s service region includes parts of the traditional home of three Aboriginal nations: the Wadawurrung, Gulidjan and Gadubanud lands. Original boundaries were probably less defined than drawn here. Barwon Water respectfully acknowledges Aboriginal and Torres Strait Islander peoples as the Traditional Owners and Custodians of the land and water on which we rely. 3 Our Reconciliation Action Plan Our first Reconciliation Action Plan outlines the path we will follow on our journey to improve and enhance our relationship with the Aboriginal and Torres Strait Islander community. Barwon Water respectfully acknowledges Aboriginal peoples as the Traditional Owners and Custodians of the land and water on which we rely. Until now, engagement with Aboriginal and Torres Strait Islander We are now looking at ways to link the peoples has been focused on activities required to work we undertake with Aboriginal and protect cultural heritage during projects and community Torres Strait Islander communities. Our support initiatives, including Barwon Water’s water first RAP demonstrates our commitment bottle program and providing a Hydration Station for to reconciliation and determines how we community events. will achieve our objectives in enhancing engagement and recognition
Load more

Recommended publications
  • ON TAUNGURUNG LAND SHARING HISTORY and CULTURE Aboriginal History Incorporated Aboriginal History Inc
    ON TAUNGURUNG LAND SHARING HISTORY AND CULTURE Aboriginal History Incorporated Aboriginal History Inc. is a part of the Australian Centre for Indigenous History, Research School of Social Sciences, The Australian National University, and gratefully acknowledges the support of the School of History and the National Centre for Indigenous Studies, The Australian National University. Aboriginal History Inc. is administered by an Editorial Board which is responsible for all unsigned material. Views and opinions expressed by the author are not necessarily shared by Board members. Contacting Aboriginal History All correspondence should be addressed to the Editors, Aboriginal History Inc., ACIH, School of History, RSSS, 9 Fellows Road (Coombs Building), The Australian National University, Acton, ACT, 2601, or [email protected]. WARNING: Readers are notified that this publication may contain names or images of deceased persons. ON TAUNGURUNG LAND SHARING HISTORY AND CULTURE UNCLE ROY PATTERSON AND JENNIFER JONES Published by ANU Press and Aboriginal History Inc. The Australian National University Acton ACT 2601, Australia Email: [email protected] Available to download for free at press.anu.edu.au ISBN (print): 9781760464066 ISBN (online): 9781760464073 WorldCat (print): 1224453432 WorldCat (online): 1224452874 DOI: 10.22459/OTL.2020 This title is published under a Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International (CC BY-NC-ND 4.0). The full licence terms are available at creativecommons.org/licenses/by-nc-nd/4.0/legalcode Cover design and layout by ANU Press Cover photograph: Patterson family photograph, circa 1904 This edition © 2020 ANU Press and Aboriginal History Inc. Contents Acknowledgements ....................................... vii Note on terminology ......................................ix Preface .................................................xi Introduction: Meeting and working with Uncle Roy ..............1 Part 1: Sharing Taungurung history 1.
    [Show full text]
  • Fighting Extinction Challenge Teacher Answers Middle Years 9-10
    Fighting Extinction Challenge Teacher Answers Middle Years 9-10 Wurundjeri Investigation We are all custodians of the land, just as the Wurundjeri have been for thousands of years. During your independent investigation around the Sanctuary look for ways that the Wurundjeri people lived on country and record these observations in the box below. Look (what you saw) Hear (what you heard) I wonder… (questions to ask an expert or investigate back at school ) Bunjil Soundscapes Waa Information from education Mindi officers Signs about plant uses Dreaming stories at feature shows Signs about animal dreaming Information about Wurundjeri stories Seasons Sculptures Didjeridoo Scar Tree Bark Canoe Gunyah Information about Coranderrk William Barak sculpture Information about William Barak Artefacts (eg eel trap, marngrook, possum skin cloak) 1. Identify and explain how did indigenous people impact upon their environment? Indigenous people changed the landscape using fire stick farming which also assisted hunting Aboriginal people used their knowledge of the seasons to optimise hunting, gathering, eel farming and more Aboriginal people used organic local materials to create tools to assist them with hunting and gathering their food i.e. eel traps, woven grass baskets, rock fish traps etc. They only ever took what they needed from the land and had a deep respect and spiritual connection to the land and their surroundings. 2. How are humans impacting on natural resources in today’s society? How does this affect wildlife? When the land is disrespected, damaged or destroyed, this can have real impact on the wellbeing of people, plants and animals. European settlers and modern day humans have caused land degradation by: •Introducing poor farming practices causing land degradation •Introducing noxious weeds •Changing water flow courses and draining wetlands •Introducing feral animals •Destroying habitat through urbanization, logging and farming practices 3.
    [Show full text]
  • Banyule City Council Innovate Reconciliation Action Plan
    INNOVATE RECONCILIATION ACTION PLAN September 2020 - September 2022 Mam-badool Djerring Let’s work together 1 Aboriginal artist and artwork acknowledgement Fire, Water, Land (2019) Artwork and story by Judy Nicholson, Wurundjeri Woi-wurrung artist. “Before people mastered the fire, the diet consisted mainly of seeds, plants and fruits, but much of the plants could not be digested. By heat-treating them, more plants could be eaten, and new nutrients were available. The heat killed parasites and made it easier to digest meat. Something that led to a higher calorie and nutritional intake, which made it easier to survive and have more children.” Banyule Council selected this beautiful piece of artwork for our RAP cover, as the short-finned eels and the Australian raven both feature in this picture and are recognised by the Wurundjeri Woi-wurrung as being historically significant animals to Banyule Flats. The Australian Raven is known as Whaa and is the Wurundjeri Woi-wurrung people’s moiety. Banyule Flats was also an important area of annual eel trapping and spear fishing for Wurundjeri Woi-wurrung People. Eagle Dreaming – Bunjil’s Wives (2019) Artwork and story by Judy Nicholson “During mating season from the months of June to August, the nest, though defended from other wedge-tailed eagles, is left unprotected from other predators. Parents will play an equal role in providing food for their chicks but will continue to offer little in the way of protection. By Inhabiting the banks of the Yarra (Birrarung) and its developments Bunjil is able to secure his territory and family by making an honest agreement with Whaa the crow that “no-one ever take fire into their own hands without careful consideration of others first”.
    [Show full text]
  • PA-2634-Docs-For-Advertising.-Pn
    Copyright State of Victoria. This publication is copyright. No part may be reproduced by any process except in accordance with the provisions of the Copyright Act 1968 (Cth) and for the purposes of Section 32 of the Sale of Land Act 1962 (Vic) or pursuant to a written agreement. The information is only valid at the time and in the form obtained from the LANDATA REGD TM System. None of the State of Victoria, LANDATA REGD TM System, Victorian Land Registry Services Pty. Ltd. ABN 86 627 986 396 as trustee for the Victorian Land Registry Services Trust ABN 83 206 746 897 accept responsibility for any subsequent release, publication or reproduction of the information. REGISTER SEARCH STATEMENT (Title Search) Transfer of Land Act 1958 -------------------------------------------------------------------------------- VOLUME 08063 FOLIO 090 Security no : 124080802348P Produced 17/12/2019 03:50 PM LAND DESCRIPTION ---------------- Lot 1 on Plan of Subdivision 028477. PARENT TITLE Volume 08005 Folio 122 Created by instrument 2623754 22/02/1954 REGISTERED PROPRIETOR --------------------- Estate Fee Simple TENANTS IN COMMON As to 1 of a total of 2 equal undivided shares Sole Proprietor RIVERSLEA ENTERPRISES PTY LTD of 11A SEATON ROAD MORNINGTON VIC 3931 As to 1 of a total of 2 equal undivided shares Sole Proprietor GABLE GROUP PTY LTD of 11A SEATON ROAD MORNINGTON VIC 3931 AQ653893B 22/01/2018 ENCUMBRANCES, CAVEATS AND NOTICES --------------------------------- Any encumbrances created by Section 98 Transfer of Land Act 1958 or Section 24 Subdivision Act 1988 and any other encumbrances shown or entered on the plan or imaged folio set out under DIAGRAM LOCATION below.
    [Show full text]
  • THE CASE for PLACE-BASED PLANNING on WURUNDJERI WOI WURRUNG COUNTRY Project Description
    IWM case study 5b THE CASE FOR PLACE-BASED PLANNING ON WURUNDJERI WOI WURRUNG COUNTRY Project description The Upper Merri Creek is a sub-catchment area within the Birrarung which includes a major growth area to the north of Melbourne. Wurundjeri Woi Wurrung Corporations’ Water Unit, Hume City Council, City of Whittlesea, Mitchell Shire Council, Yarra Valley Water, Melbourne Water and the Victorian Planning Authority are working together to develop and implement an Integrated Water Management (IWM) plan for the Upper Merri Creek sub- catchment. Figure: Boundaries of Registered Aboriginal Parties in the context of the Upper Merri Creek Sub-Catchment. Source: Adapted by Yarra Valley Water from Victorian Dept. Premier and Cabinet (2020). 1 This project is piloting a new partnership approach to managing all water resources. This approach supports all agencies working collaboratively to address challenges and create positive outcomes for the evolving local community and the environment in the Upper Merri Creek sub-catchment. Unlike the other IWM processes that have occurred on Country, fundamental to the Upper Merri IWM is the recognition of Wurundjeri Woi Wurrung people’s inherent rights as sovereign people. It is also understood that for genuine Wurundjeri Woi Wurrung participation, resourcing is a prerequisite for participation, as determined by Wurundjeri Woi Wurrung. A Cultural Flows Assessment (applying the methodology developed by the National Cultural Flows Research Project (2018)) and Wurundjeri Woi Wurrung community engagement are fundamental to the ongoing, iterative process for place-based planning on Wurundjeri Woi Wurrung Country. Purpose of this case study 1. To clearly articulate the collaborations required to deliver outcomes described in Wurundjeri Woi Wurrung people’s Country Plan and supporting frameworks including (but not limited to): the Yarra Strategic Plan, Nhanbu narrun ba ngargunin twarn Birrarung, Cultural Flows Assessments, Cultural Values Assessments and Cultural Heritage Management Plans.
    [Show full text]
  • Koorie Perspectives in Curriculum Bulletin: December 2020
    Koorie Perspectives in Curriculum Bulletin: December 2020 In this Bulletin, you’ll find Victorian Curriculum This edition of the Koorie links to Content Descriptions. Select the code Perspectives in Curriculum Bulletin and it will take you directly to the Victorian features: Curriculum site with additional elaborations. − Eureka Day & Koories on the Our Bulletins are interactive, and images and goldfields links will take you to a host of accessible online resources, audio-visual and print. − Ebenezer Mission handover anniversary We know that Aboriginal people are the best − World Human Rights Day equipped and the most appropriate people to − First Native Title settlement win in teach Indigenous knowledge. Therefore, wherever possible you should seek to involve Victoria your local Koorie community in education − Xmas Eve, the Wathaurung & programs that involve Aboriginal perspectives. escapee convict William Buckley For some guidance about working with your − A Christmas Letter local Koorie community to enrich your − Tune into the Arts: Live, online teaching program, see VAEAI’s Protocols for and in the news Koorie Education in Primary and Secondary Schools. Focused on Aboriginal Histories and Cultures, the aim of the Koorie Perspectives Bulletin is to For a summary of key Learning Areas and highlight Victorian Koorie voices, stories, Content Descriptions directly related to achievements, leadership and connections; Aboriginal and Torres Strait Islander histories and suggest a range of activities and resources and cultures within the Victorian Curriculum F- around key dates for starters. Of course any of 10, select the pelican or link for a copy of the these topics can be taught throughout the VCAA’s: Learning about Aboriginal and Torres school year and we encourage you to use these Strait Islander histories and cultures.
    [Show full text]
  • Wadawurrung Landscapes in Victoria's Planning Processes
    Wadawurrung Landscapes in Victoria’s Planning Processes Ms Susan Ryan Professor David Jones Faculty of Science, Engineering and Built Environment Faculty of Science, Engineering and Built Environment Deakin University Deakin University Victoria, Australia Victoria, Australia [email protected] [email protected] Australia is a continent with a settlement history dating back 60,000 years that culminates in an extensive network of Indigenous cultural landscapes. Despite the importance of these landscapes, Bashta explains that Indigenous cultural landscapes, like that of the Sunbury Rings, in the Victorian Heritage Register are under-represented demonstrating a disconnection between Indigenous cultures and systems and that of our Western planning structures. This paper analyses the current Victorian statutory planning processes to determine their ability to conserve cultural landscapes possessing Indigenous heritage values. The discussion includes consideration of Indigenous notions of Country as landscape, the impact of colonisation upon Indigenous heritage and the nature cultural landscape identification in Victoria as it pertains to Indigenous Country’s within Victoria’s urban planning process. The research focuses upon a Kulin Nation exemplar on Wadawurrung Country that involves several land use planning appeals and requests to protect The Three Sisters at Anakie from continued quarrying operations and the expansion of the existing commercial quarry that has been in operation for approximately 80 years. While a localised case study, it offers a timely exemplar to better assist our built environment disciplines and professional practises in understanding cultural landscapes that possess Indigenous values towards better reconciling and acknowledging our nation’s larger history, both pre- and post- colonisation, to ensure that Indigenous knowledge transfer and engagement is not negated or unduly mediated.
    [Show full text]
  • Kulin Nations Fact Sheet
    APPENDIX: KULIN NATIONS FACT SHEET KULIN NATIONS The Kulin nations are the five language groups that traditionally lived The Kulin people believed that during the Dreamtime, Bunjil took in the Port Phillip region. These language groups were connected shelter in a cave located in the part of Gariwerd that is now known the through shared moieties – the Bunjil (wedge tailed eagle) and Waa Black Range Scenic Reserve. Bunjil’s Shelter is today a popular tourist (crow). Within each language group, members of the community attraction and one of the most important Aboriginal rock art sites in identified with one or the other of these moieties. It was their moiety the region. that determined the pattern for marriage between individuals, clans The five language groups of the Kulin are: and tribes. Community members had to find spouses from another • Taungurung language group of the opposite moiety, either within or outside their own wurrung (language group). • Wurundjeri In Kulin mythology, Bunjil, the eagle or eagle hawk, is the creator • Wadawurrung deity, culture hero and ancestral being. Waa, in contrast, is a trickster • Boon Wurrung character but also an ancestral being. • Dja Dja Wurrung melbournefestival.com.au TANDERRUM Produced by ILBIJERRI THEATRE COMPANY AND MELBOURNE FESTIVAL 7 APPENDIX: KULIN NATIONS FACT SHEET TAUNGURUNG WURUNDJERI Area of Victoria: North of the Great Dividing Range in the watersheds Area of Victoria: From the north of the Yarra River, including what of the Broken, Delatite, Coliban, Goulburn and Campaspe Rivers is now metropolitan Melbourne to the Werribee River. The boundary Language: Daungwurrung language spreads south east as far as Mordialloc creek and over to Healesville.
    [Show full text]
  • Gariwerd Aboriginal Cultural Heritage Assessments
    GARIWERD ABORIGINAL CULTURAL HERITAGE ASSESSMENTS Summary Report November 2020 Page 1 of 44 Table of Contents Introduction ...................................................................................................... 3 Context ............................................................................................................. 5 1. Gariwerd Rock Art Conservation: Custodian interventions for graffiti mitigation ................................................................................ 6 1.1 Background ................................................................................ 6 1.2 Aims ........................................................................................... 6 1.3 Study area .................................................................................. 7 1.4 Treatment methods ................................................................... 8 1.5 Conservation works ................................................................. 11 1.6 Conclusions .............................................................................. 13 2. Grampians National Park SPAs: Aboriginal Rock Art Impact Assessments ............................................................................... 14 2.1 Background .............................................................................. 14 2.2 Aims ......................................................................................... 14 2.3 Study area ................................................................................ 15 2.4 Method
    [Show full text]
  • An Aboriginal Australian Record of the Great Eruption of Eta Carinae
    Accepted in the ‘Journal for Astronomical History & Heritage’, 13(3): in press (November 2010) An Aboriginal Australian Record of the Great Eruption of Eta Carinae Duane W. Hamacher Department of Indigenous Studies, Macquarie University, NSW, 2109, Australia [email protected] David J. Frew Department of Physics & Astronomy, Macquarie University, NSW, 2109, Australia [email protected] Abstract We present evidence that the Boorong Aboriginal people of northwestern Victoria observed the Great Eruption of Eta (η) Carinae in the nineteenth century and incorporated the event into their oral traditions. We identify this star, as well as others not specifically identified by name, using descriptive material presented in the 1858 paper by William Edward Stanbridge in conjunction with early southern star catalogues. This identification of a transient astronomical event supports the assertion that Aboriginal oral traditions are dynamic and evolving, and not static. This is the only definitive indigenous record of η Carinae’s outburst identified in the literature to date. Keywords: Historical Astronomy, Ethnoastronomy, Aboriginal Australians, stars: individual (η Carinae). 1 Introduction Aboriginal Australians had a significant understanding of the night sky (Norris & Hamacher, 2009) and frequently incorporated celestial objects and transient celestial phenomena into their oral traditions, including the sun, moon, stars, planets, the Milky Way and Magellanic Clouds, eclipses, comets, meteors, and impact events. While Australia is home to hundreds of Aboriginal groups, each with a distinct language and culture, few of these groups have been studied in depth for their traditional knowledge of the night sky. We refer the interested reader to the following reviews on Australian Aboriginal astronomy: Cairns & Harney (2003), Clarke (1997; 2007/2008), Fredrick (2008), Haynes (1992; 2000), Haynes et al.
    [Show full text]
  • Atomic Thunder: the Maralinga Story
    ABORIGINAL HISTORY Volume forty-one 2017 ABORIGINAL HISTORY Volume forty-one 2017 Published by ANU Press and Aboriginal History Inc. The Australian National University Acton ACT 2601, Australia Email: [email protected] This title is also available online at press.anu.edu.au All rights reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted in any form or by any means, electronic, mechanical, photocopying or otherwise, without the prior permission of the publisher. Aboriginal History Incorporated Aboriginal History Inc. is a part of the Australian Centre for Indigenous History, Research School of Social Sciences, The Australian National University, and gratefully acknowledges the support of the School of History and the National Centre for Indigenous Studies, The Australian National University. Aboriginal History Inc. is administered by an Editorial Board which is responsible for all unsigned material. Views and opinions expressed by the author are not necessarily shared by Board members. Members of the Editorial Board Maria Nugent (Chair), Tikka Wilson (Secretary), Rob Paton (Treasurer/Public Officer), Ingereth Macfarlane (Co-Editor), Liz Conor (Co-Editor), Luise Hercus (Review Editor), Annemarie McLaren (Associate Review Editor), Rani Kerin (Monograph Editor), Brian Egloff, Karen Fox, Sam Furphy, Niel Gunson, Geoff Hunt, Dave Johnston, Shino Konishi, Harold Koch, Ann McGrath, Ewen Maidment, Isabel McBryde, Peter Read, Julia Torpey, Lawrence Bamblett. Editors: Ingereth Macfarlane and Liz Conor; Book Review Editors: Luise Hercus and Annemarie McLaren; Copyeditor: Geoff Hunt. About Aboriginal History Aboriginal History is a refereed journal that presents articles and information in Australian ethnohistory and contact and post-contact history of Aboriginal and Torres Strait Islander people.
    [Show full text]
  • Caves in Victorian Aboriginal Social Organization Ian D
    Helictite, (2007) 40(1): 3-10 The abode of malevolent spirits and creatures - Caves in Victorian Aboriginal social organization Ian D. Clark School of Business, University of Ballarat, PO Box 663, Ballarat Vic 3353, Australia Email: [email protected] Abstract A study of Aboriginal associations with Victorian caves finds that there is a rich cultural heritage associated with caves. This association has been found to be rich and varied in which caves and sink holes featured prominently in the lives of Aboriginal people – they were often the abodes of malevolent creatures and spirits and some were associated with important ancestral heroes, traditional harming practices, and some were important in the after death movement of souls to their resting places. Aboriginal names for caves, where known, are discussed. Keywords: rock shelters, caves, dark zones, Aboriginal heritage, mythology, Victoria, Australia. Introduction Clark, 2000a) entered the following account of his visit to the Widderin Caves south of Skipton: This paper documents Aboriginal associations with caves in Victoria through considering their place in ... visited the caves. Mr Anderson’s brother went with stories and mythology and also through examining place me. The entrance is a half mile from Weerteering west. names of caves. Rock shelters, commonly called caves, The entrance is in a large hole, 60 by 50. Very large tree are a rich repository of Aboriginal cultural heritage. mallee, 10 to 12 feet high, the largest indigenous tree However, this study will attempt to follow the narrower mallee I have ever seen. The bats during in last month usage of ‘cave’ employed by most cavers, that is, they were seen in thousands; there were only three at this must have a dark zone, but it needs to be acknowledged time.
    [Show full text]