ABORIGINAL AND TORRES STRAIT ISLANDER HERITAGE TRAIL WELCOME

Welcome to Welcome to This self-guided walking trail will take Country Ngarigu Country you across the ANU Acton Campus, highlighting the cultural significance On behalf of the King Brown Tribal Group Through this Heritage Trail, we hope you take of this place, the way in which representatives, we welcome you to away a new understanding of the diversity Aboriginal people have used this and the ANU. We hope through this Heritage and richness of the Aboriginal history and families area for thousands of years and the Trail you will enjoy learning about our Country of the Canberra region. Let’s journey together! continuing culture and connection and our peoples. James Mundy, Ngarigu Currawong Clan, Elder to Country. The trail also covers Carl Brown, Ngunnawal Elder the different units and centres at ANU that research Aboriginal and Torres Welcome to ANU, welcome Strait Islander culture, history, health, Welcome to to our Acton Campus economics and education as well as Country areas that support Aboriginal and Torres & welcome to the ANU Strait Islander staff and students. On behalf of my family and the Ngambri peoples Aboriginal & Torres Strait 2 of the Canberra region, both past and present, Islander Heritage Trail. On this trail you can learn about the 3 we welcome you and invite you to journey with importance of and Black us along the Heritage Trail. We acknowledge and celebrate the First Mountain, navigation across Country, , Ngambri Elder Australians on whose land we are fortunate to have bush foods and medicines, ceremony built our campus and our history as ’s National University. We pay respect to the elders and tradition and the way in which of the Ngunnawal/Ngunawal, Ngambri and Ngarigu the local Aboriginal people managed Welcome to people, past and present and extend this respect their landscape. All four Representative to the Aboriginal and Torres Strait Islander staff, Aboriginal Organisations (RAOs) in Ngunawal Country students and visitors to ANU. ANU is committed to reconciliation and to recognising and respecting the ACT have been involved in the On behalf of the Buru Ngunawal Traditional the culture and contribution of Aboriginal development of the content for the trail. Custodians of the Canberra Region we welcome and Torres Strait Islander people to our University. you and hope that the Heritage Trail will raise This is a dynamic and ongoing project. an awareness of how rich and enduring our Professor Brian P. Schmidt AC, Vice-Chancellor Ngunawal cultural heritage is. So, in keeping with New stops and information will be our Ngunawal tradition, and in the true spirit of added to the trail as it is discovered. friendship & reconciliation treat everyone and We hope you will see your ANU campus everything on Ngunawal Country with dignity and from a different perspective. respect, and by doing so it is our belief that our ancestors spirits will harmonise with your stay on Ngunawal Country. May the spirit of this land remain with you today, tomorrow and always. Wally Bell, Ngunawal Elder

Follow the creek downstream to the first stop. ACKNOWLEDGEMENTS TRAIL STOPS

ANU would like to acknowledge ANU would like to acknowledge contributions Aboriginal and Torres the ACT Government for funding this from the following: Welcome 2 22 Strait Islander Art project through the ACT Heritage Wally Bell, Ngunawal Elder, Buru Ngunawal Grants program and for supporting Aboriginal Corporation the trail through the Canberra Tracks National Centre for network. ANU would like to particularly 6 Archaeology at ANU: Tyronne Bell, Director, Dharwa Tours Indigenous Studies acknowledge the assistance of Mary An Indigenous 24 Gleeson, Linda Roberts and Euroka Carl Brown, Ngunnawal Elder, King Brown Perspective Gilbert from ACT Heritage for their Tribal Group assistance with this project. South Oval: Tina Brown, King Brown Tribal Group 8 A Managed Landscape Aboriginal James Mundy, Elder, Ngarigu Currawong Clan Scarred Trees 26 Matilda House, Ngambri Elder National Centre Robert Williams, Archaeologist for Indigenous 10 Genomics Chancelry: David Johnston, Archaeologist Towards Reconciliation 29 Amy Jarvis, ANU Heritage Officer

4 Jack Dunstan, ANU Collections Officer Sullivans Creek: 5 Waterways and 12 The Tjabal Ted Johnston, Project Intern Pathways Indigenous Higher 30 Facilities and Services Division, in particular Education˛Centre Christine Allard, John Sullivan and Joanne Fitzpatrick Submerged History: 14 Before the Lake Union Court: Tjabal Indigenous Higher Education Centre, in 32 particular Anne Martin and Fiona Petersen Student Activism

National Centre for Indigenous Studies, in Black Mountain 16 particular Ben Wilson 34 - Fold out map 37 National Centre for Indigenous Genomics, in particular Professor Simon Easteal and Jackie Stenhouse Acton Grassy Woodlands: Notes 38 18 School of Archaeology and Anthropology, in Aboriginal Land particular Dr Duncan Wright Management Stuart Hay, ANU Photographer

ANU Archives Indigenous Alumni 20 Nadia Ingrid Network Illustator & Designer

@nadia_ingrid nadiaingrid.com NATIONAL CENTRE FOR INDIGENOUS STUDIES

The National Centre for Indigenous In addition to a research arm, NCIS Studies (NCIS) is an academic research has an active Higher Degree Research centre which aims to produce high program, which supports students quality, high impact research that with a variety of interests to move enriches public understanding of to the highest levels of scholarship. Indigenous Australian cultures and In this way, NCIS is committed to helping histories. It is a stand-alone centre develop and nurture the next generation within the ANU organisational structure. of researchers in fields which are of relevance to . NCIS’ team of researchers have a diverse array of academic interests Through commitment to scholarly and expertise including education, law, research, public policy, and community repatriation, governance, and social engagement, NCIS’ ultimate goal justice. The research produced is to ensure that Indigenous knowledge, by the Centre in each of these areas perspectives and experiences NCIS Director Mick Dodson with students at the National 6 has helped to influence debate between are respected, valued, accessed, Centre for Indigenous Studies. 77 Indigenous and non-Indigenous and incorporated into all learning (Stuart Hay) peoples, policy-makers and researchers environments at ANU and beyond. about Australia’s shared past, present and future at the local, national and global level. NCIS is committed to working with Indigenous communities in honourable and sustainable ways, and has strong relationships with local community groups across Australia.

Cross the bridge ahead, and continue along the creek to South Oval. SOUTH OVAL: A MANAGED LANDSCAPE

European settlers arrived kilometres away, and red kangaroos in the Canberra region to a landscape from up to 30 kilometres, depending on that was not as wild and untamed the wind. On the east side of the clearing as they thought. Aboriginal people (behind the R.G Menzies Building) the had carefully managed and cultivated stand of trees was denser than it is the land. The local Aboriginal now and surrounded the oval on both people were self-sufficient hunters sides. With the creek on the other side, and gatherers with handcrafted this belt of trees would slow kangaroos tools; knowledge of bush foods escaping from the clearing as they were and medicines; and sustainable ambushed by hunters. This may be practices for cultivating plants and one of many ‘hunting plains’ created by managing the population of wildlife. Aboriginal people in the region.

This area, now the South Oval, may James Mundy, elder of the Ngarigu have been intentionally cleared Currawong Clan suggested that the area 8 by Aboriginal people. Early survey maps may have been cleared for camping 9 demonstrate that a semicircular area or ceremony by Aboriginal people, encompassing the current location as it would have been an ideal area Kangaroo in the Dickson Road of South Oval was deforested prior for residing - nearby water and sheltered Wetlands, near Laurus Wing. (Jack Dunstan) to the European settlement of the area by the belt of dense forest. Tina Brown in the 1820s. The area was an open of King Brown’s Tribal Group further Here you’ve got the butchery, grassland, maintained to be free of trees proposed that the area may have and shrubs. been a type of ‘waiting room’, where “ and over here you’ve got the tribal groups would await invitation vegetable foods. And you know, There are differing theories as to why (by smoke signal) to ceremonial this area may have been cleared or meeting sites nearby, such as those you don’t have to travel as far by Aboriginal people. Professor Bill on Black Mountain. as we do to go to a supermarket Gammage, eminent ANU historian, to get everything you want studied Robert Hoddle’s original survey maps of the Canberra region to identify ‘unnatural’ features in the landscape. – Professor Bill Gammage, Gammage asserts that the area was Historian and Author” cleared for harvesting of kangaroos. He suggests that a couple of weeks after a burn, the smell of freshly sprouted green grass would attract kangaroos to this area. Grey kangaroos can Walk around the Oval, to the John smell fresh regrowth from up to five Curtin School of Medical Research. NATIONAL CENTRE FOR INDIGENOUS GENOMICS

Over the past three decades, enables Indigenous Australians the science of genomics has advanced to become involved in genome science significantly. Analysis of human DNA on their terms, in accordance with their helps us understand how diseases cultural and social values, and in ways affect some groups of people that they decide are important – more than others, or affects them bringing together the world’s oldest differently. Currently we know a great living cultures with its newest science deal about the genomes of people in a true partnership. of European ancestry but much less about the genomes of people from Since 2013, NCIG staff have visited other parts of the world, and almost communities in the Northern Territory, nothing at all about the genomes Queensland and the Kimberley of Indigenous Australians. of Western Australia where parts of the collections were made to seek their Here in the John Curtin School views of the future of the collection. 10 of Medical Research, the University A surprising number of the original 11 holds a large repository of biological donors have been located, or their samples collected from Indigenous families. Indigenous Australians Australians which, with new genomic have shown a keen appreciation technologies, has the potential to help of the potential value of the collection close the gap in the health outcomes not only for medical and health

which exist between Indigenous research, but also for finding lost family Read more about the and other Australians. links, and repatriation of ancestral biological collection human remains. Indigenous Australians and our community The collection consists of blood are expressing their support for NCIG, engagement and derived products collected for its respectful methodology program, and browse in the latter half of the 20th century and communication, and its aims. the fascinating document archive, at from approximately 7,000 people ncig.anu.edu.au from 43 communities across northern In 2016 the ANU strengthened Top: Bottom: and Western Australia. The collection its commitment to NCIG by enacting ANU researcher on a field trip National Centre for Indigenous includes a substantial body of associated the National Centre for Indigenous to collect blood samples at Genomics team visit to Cherbourg. documents and photographs. Genomics Statute 2016. The purpose Pineapple Bore, 1961. (NCIG) of the statute is to establish (NCIG) The National Centre for Indigenous an appropriate, long-term framework Genomics (NCIG) was established to ensure Indigenous governance in 2013 to protect and manage of NCIG, and the application of best the collection. Guided by an Indigenous- practice for any research using Backtrack to the creek, and turn left majority Governance Board, NCIG the collection. onto the path just before the bridge. SULLIVANS CREEK: WATERWAYS AND PATHWAYS

Sullivans Creek holds significant Wally Bell, Ngunawal Elder, explains cultural value to the Aboriginal that the ponds along the creek were people of the Canberra region. Water used as fish traps. During times of lower has a strong spiritual and cultural water flow, stacked stones would have significance for Aboriginal and Torres trapped the fish and crushed Indigofera Strait Islander people and is often linked (indigofera australis) would deprive to Dreaming and Creation stories. the water of oxygen, forcing the fish to the surface. Aboriginal people only Aboriginal people use creeks and rivers harvested what they needed, and the to navigate across the landscape. remaining fish would soon recover. Sullivans Creek is a path to the , which in turn leads the way to Initially known as Canberry Creek after the larger . The the first pastoral station on the site, creek also leads to important sites on the creek was renamed after William Black Mountain, Capital Hill, the Acton Sullivan, an early pastoralist of nearby 12 and Black Mountain peninsulas, and to Springbank Station. The creek as we see 13 sacred areas along the Molonglo River it today was realigned in the 1960s, (later dammed for the formation of Lake with its path initially looping through Burley Griffin). Union Court and in front of the Chifley Library. This area continues The flowing water of Sullivans Creek to support a wide variety of plant was integral to survival. The water and animal species and remains sustained abundant resources including an important natural and cultural fish, birds, platypuses, turtles, water feature of the ANU Acton campus. rats and other reptiles. It attracted Top Left: Bottom: other wildlife and small game, such as kangaroos, to come and drink from Realignment of Sullivans Sullivans Creek originally Creek 1965 looped north, in front of the the creek. The trees along the banks (ANU Archives) Chifley Library. acted as shelter for Aboriginal people (ANU Archives) Top Right: and also as a cover for hunting. The creek supported water plants such Water is life for Mulanggang (platypus), a painting by Ngunawal Elder as bulrushes and reeds that were used “ Wally Bell, 2015. for both medicinal and ceremonial Aboriginal people (Photo George Serras, NMA) purposes, and to make musical - Matilda House, instruments. The flow of water would have assisted in the creation of stone Ngambri Elder tools, using nearby grinding stones. Continue along the creek and under the ” overpass to reach . SUBMERGED HISTORY: BEFORE THE LAKE

Lake Burley Griffin is a new feature According to Matilda House, Ngambri in this landscape. It was part of the Elder, the sand flats along the Molonglo Griffin plan for the design of Canberra, River (now under the lake) were but it was not completed until 1964. used for camping and ceremony. The lake flooded a series of limestone These same sandflats were also caves, reported to contain early the location of a racecourse in the early Aboriginal rock art, occupation areas twentieth century. Matilda recounts and ceremonial sites. that her great-grandfather Henry ‘Black Harry’ Williams raced on the course. Tyronne Bell, Ngunawal man, Henry was an accomplished stockman recounted that before the lake was in the region. He broke in, trained constructed, members of his family and exercised his own horses. would play in the limestone caves along the Molonglo River, where there were various rock art sites. These would have 14 been some of the few intact rock art 1515 sites in this region.

Top Left: Top Right: 1953 view of Acton campus Molonglo River at Acton, 1920 showing the racecourse, now (National Library of Australia) submerged by Lake Burley Griffin. Bottom: (ANU Archives) Acton lime kiln, c.1913 (Christine Anderson collection, Canberra and District Historical Society)

Turn left, following the foreshore of the Lake. BLACK MOUNTAIN

From here, you can look back to Black Stories, places and ceremonies are used Mountain – a sacred place to the local by Aboriginal people to pass on cultural Aboriginal people. The Ngunawal people practices and share important used the area as an important meeting knowledge. Much of this knowledge and business site, predominantly is linked to the creation of life, cultural for men’s business. According to the laws and traditions, and the continuous Ngunawal/Ngunnawal and Ngambri connection between land and sea, people, Mt Ainslie was predominantly animals, people and culture – often a place of women’s business. Black referred to as ‘’. Mountain and are often Stories are passed down through referred to as women’s breasts. generations, through song, dance and other ceremonies. In Aboriginal According to Tyronne Bell, Ngunawal culture, men and women are the man, Black Mountain was also used custodians of different knowledge by the Ngunawal/Ngunnawal people as a - men’s and women’s business. 16 site for initiation, with the mountain itself This business is sacred and secret. 17 said to represent the growth of a boy There are places of men’s business into a man. Bell also suggested that where women are forbidden to enter, when the Australian National Botanical and vice versa. Wally Bell, Ngunawal Gardens were constructed in the 1960s, Elder, recounts a time when he came

a major cultural site was lost. across a women’s business site and felt Top: physically ill, quickly realising he should 1920s view of Black Mountain There are varied ideas over the origin not be in the area. There are also from Mount Ainslie. of the mountain’s name. According special areas where both men, women (National Archives of Australia) to the Ngunawal/Ngunnawal people, and neighbouring groups can meet Bottom: European settlers referred to the spur and conduct business and ceremony. Black Mountain, during a that is now Black Mountain peninsula controlled burn, 2014. as ‘Black’s Hill’ – as it was an important (Jack Dunstan) gathering place for Aboriginal people. Alternatively, ANU historian Bill Gammage notes that when Robert Hoddle first surveyed the area in detail, the mountainside had recently been blackened by fire and he used the colour of the landscape as a simple descriptor for the site. Continue along the foreshore for another 300m, looking for the grassy paths that lead up to Old Canberra House on your left. Please stick to the trails – this is a fragile ecosystem. ACTON GRASSY WOODLANDS: ABORIGINAL LAND MANAGEMENT

This small remnant patch of White Box/ would also attract animals such as Yellow Box/Blakely’s Red Gum Grassy kangaroos to the area for hunting. Woodland and derived native grassland is of national significance and gives Through controlling the time, us a glimpse of what the landscape temperature and extent of the fire, of Acton was like thousands of years Aboriginal people could ensure just ago. This is the most biodiverse area the top layer of growth was impacted, on the ANU Acton campus, with more leaving roots intact. This process also than 100 species of plants and animals improved the soil quality of the ground, recorded here. promoting new growth.

Originally, most of the Acton campus Cultivation of plants such as the ‘yam was covered by eucalypt forests daisy’ was also a common practice, Top Left: comprising Yellow Box, Blakely’s Red which is likely to have occurred in this Gum and Apple Box as well as native area, as many cultivation sites were Chocolate Lily (Dichopogon strictus). 18 grasses and plants such as kangaroo located nearby rivers to ensure (Stuart Hay) 19 grass, wallaby grass and many ample access to water. Cultivation Top Right: wildflowers such as the endangered and harvesting was often undertaken hoary sunray and the cocoa-scented by Aboriginal women, who were The Acton grassy woodlands Chocolate Lily. Scarred trees in this area primarily responsible for gathering food Bottom: as well as early site survey plans show from the landscape. Native Bluebell in the Acton that parts of this area were likely cleared Grassy Woodlands. (ANUgreen) by local Aboriginal people, actively ANU actively manages this area managing the landscape by felling trees, of critically endangered ecological cultivating plants and through firestick communities. This area represents management. less than 5% of this type of woodland and grassland community remaining Firestick management or ‘cool burning’ in Australia. These grasslands form This is a landscape that is a traditional practice by which an integral part of education initiatives the landscape is burned at certain at ANU and in the wider community. “has been deliberately times of year (when the temperature and winds permit) to remove ‘fuel’ from made by Aboriginal the landscape, manage weed and animal populations and promote new growth. people... Historian Bill Gammage explains that Aboriginal people used this practice to Professor Bill Gammage, Exit the gates of Old prevent major bushfire events and to Canberra House and turn assist tree and soil health. New growth Historian & Author ” right for Lennox House. INDIGENOUS ALUMNI NETWORK

This is Lennox House, built from 1911 the development of an Indigenous to house the first construction workers Student Centre) and Professor Marcia in the fledgling city of Canberra. Langton, the first Indigenous honours When the ANU took over the complex graduate in anthropology at the ANU. in the 1950s it accommodated students, including many Indigenous students. Aspirations for our ANU Indigenous It was an important place for Indigenous Alumni Network are: students from all over Australia to meet, - To seek out former Indigenous student live and learn from each other. colleagues and invite them to join the network; - To hold an annual Alumni lecture and dinner That tradition continues with to promote networking and collaboration the establishment of the ANU between members; Indigenous Alumni network, which will - To offer advice and leadership to the current enable Aboriginal and Torres Strait students of the Tjabal Centre and its Islander students and alumni to remain administration; 20 connected and engaged with each - To promote the expertise of Alumni 21 other and with ANU. As of 2016, close and recognise and highlight their individual to 500 Aboriginal and Torres Strait and collective achievements; Islander students have graduated - To offer the expertise of Alumni membership to the ANU to inform best practice for from the ANU. This is a significant researchers and community partners involved in step towards building a strong cohort Indigenous fields of study; and of Aboriginal and Torres Strait Islander - Promote the employment of Indigenous Top Left: academics and professionals, who researchers, and the development of curricula Rhonda Weir, 1989 can individually and collectively have that fosters high standards of ethical community (ANU Archives) a powerful impact upon many fields engagement. Top Right: in the Australian community. The aims of the network will evolve over Dave Johnston, 1989 the coming years as the membership (ANU Archives) Inaugural Patrons of the ANU and support grows and the community Bottom: Indigenous Alumni Network include and committee continue to develop. local Ngambri Elder Mrs Matilda House Indigenous Alumni Network All Aboriginal and Torres Strait Islander patrons and founders. (who opened the Tjabal Centre in 1989), members of the University community (ANU) Ms Anne Martin (current Director of the are invited to join the Indigenous Tjabal Indigenous Higher Education Alumni Network and are encouraged Centre) and Emeritus Professor Isabel to get in contact and to get involved McBryde, (instrumental in encouraging in the ongoing development Backtrack up the road, and continue down Liversidge the University’s enrolment of Indigenous and management of alumni. students and in supporting Street. Turn right to reach the Pukamani poles near the front of the Coombs Building ABORIGINAL AND TORRES STRAIT ISLANDER ART

These Pukamani poles were sculpted There are over 2400 items in the overall by Benny Tipungwuti, from Bathurst ANU collection, including sculptures, Island, one of the Tiwi Islands north drawings, limited edition prints, ceramic of Darwin, Northern Territory. and glass objects by significant artists. Traditionally, these poles are set in bush Of this, 340 items in the collection clearings to commemorate the dead. are by Aboriginal and Torres Strait After carving, the poles are scorched Islander artists. The collection includes black and then often painted with significant works by artists including intricate designs in red, yellow and white Rover Thomas, Emily Kame Kngwarreye, pigments. However, in the case Gulumbu Yunupingu, Fiona Lee Foley, of these poles commissioned by ANU George Tjungurrayi and Sally Gabori. in 1973, the artist left them in their fire-blackened state to accentuate their There have been several major strong articulated forms. exhibitions of Aboriginal and Torres Strait Islander art at the Drill Hall 22 This piece is just one of many Aboriginal Gallery since its opening in 1992, 23 and Torres Strait Islander artworks that including the critically acclaimed ‘Streets make up the ANU Art collection. Many of of Pupunya’ which adorned the gallery these items date from the establishment on its reopening following refurbishment of the collection, such as paintings in 2016. It showcased artists from acquired by renowned anthropologist the Western Desert including Albert W.E.H Stanner from the Port Keats Namatjira, Clifford Possum Tjapaltjarri, region, Northern Territory, in the 1950s. Charlotte Phillipus Napurrula and Martha McDonald Napaltjarri. Former ANU Chancellor H.C Coombs Emily Kame KNGWARREYE, Wildflower Dreaming (1995) was a key player in the formation Part of the ANU Art Collection of the Aboriginal Arts Board of the Australia Council, and was a great collector and supporter of Aboriginal and Torres Strait Islander art. The H.C Coombs Creative Arts Fellowships were awarded to Aboriginal artists Narratjin and Banapana Maymuru in 1978. These were the first fellowships awarded to Aboriginal artists in any Australian university and since this time the fellowship has supported The next stop, the entrance to the Coombs numerous other artists. Building, is just to the left. ARCHAEOLOGY AT ANU: AN INDIGENOUS PERSPECTIVE

The Coombs Building is a labyrinthine Ethics, Indigenous engagement complex that houses a number and research standards have changed of Schools and Centres from dramatically since the 1970s. Many the College of Asia and the Pacific ANU archaeologists have been and the College of Arts and Social instrumental in pursuing greater Sciences, including the renowned School ethical archaeological research of Archaeology and Anthropology. standards and practice, developing ‘codes of ethics’ and encouraging ANU students and staff have been Indigenous community-led heritage involved in ground-breaking research projects that benefit Indigenous

projects including Jim Bowler’s discovery custodians. Consultation with Traditional Steve Skitmore, Robert of Mungo Man and Mungo Lady. Custodians, seeking their ‘free, prior and Williams, Arnold Williams Analysis of Mungo Man scientifically informed consent’ regarding Indigenous and Dave Johnston during archaeological proved that Aboriginal people research proposals, is an obligatory excavation, 2016 have occupied Australia for at least ethical standard today. (Stuart Hay) 24 42,000 years. Red ochre (hematite) 25 had been smeared over his body. Following the lead of previous scholars It is the oldest-known discovery of such (including Professor Isabel McBryde a ritualistic burial. and Dr Betty Meehan), Dr Duncan “In that ochre anointing, Mungo Man and Wright of the School of Archaeology his community expressed a connection with These are the oldest-known human is leading a program whereby Many of the first Aboriginal and Torres remains discovered in Australia, Aboriginal communities are partners Strait Islander students at ANU came the Earth. It was a connection, not only excavated from the shores of Lake in research. This community to Canberra to study archaeology to the climatically changing lake and dune Mungo (Willandra Lakes region) archaeology approach realigns and anthropology under some in western , research away from a study of artefacts of the country’s most eminent scholars environments of that time, but equally to the the traditional country of the Muthi or the oldest sites, to one that such as Professor Isabel McBryde, wider dynamic of sun in the day and blazing Muthi, and Paakantji/ starts with Aboriginal community Professor John Mulvaney and Dr Johan Barkandji people. Students have also priorities and stories and then works Kamminga. Graduates include some stars at night.” had involvement in the notable work backwards. The approach makes it of Australia’s leading practitioners by Professor Rhys Jones in the Northern possible to explore the long term and senior community members - Dr Jim Bowler, one of the ANU researchers who Territory and Tasmania including history of places usually restricted and Elders such as Professor Marcia discovered Mungo Man. the excavation of Malakunanja II. to researchers, reawakening the stories Langton, David Johnston, Dr Ron Heron, This remains the oldest site with human about ceremony centres, Dreaming Robyn Bancroft, Sam Wickman Jupurulla, activity in Australia, demonstrating trackways and past lives that have been Steve Free, Ricky Mullett, Mark Grist, that Aboriginal people were using buried for millennia. Kellie Pollard and Rob Williams. grinding tools and ochre soon after they first arrived approximately 60- Continue past the Coombs Building, to 70,000 years ago. a fallen tree trunk on the road corner. ABORIGINAL SCARRED TREES

The trunk of this fallen tree remains Aboriginal scarred trees ANU Heritage is working closely Preliminary research and consultation here due to a cultural scar that may with the local Aboriginal community with the local Aboriginal custodians, have been made by Aboriginal people. Aboriginal scarred trees are trees that representatives and ANU Gardens archaeologists and our ANU Arborist The Yellow Box (Eucalyptus melliodora) have been scarred by Aboriginal people and Grounds to archaeologically suggests that there are scars created on was estimated to be around 300 years through the deliberate removal of bark record these trees, research their these trees by both Aboriginal people old, a remnant of the grassy woodland or wood. There are numerous reasons history and significance and to develop and later by Europeans. that once covered this area. why Aboriginal people took bark from management strategies to conserve trees, it being versatile and plentiful and interpret the significance There are a number of factors that What are scarred trees? material that could be used for a wide of these rare and unique cultural indicate Aboriginal origins for some variety of commonplace tasks, including landscape features. of these scars including the: Scars are wounds from a range the construction of shelters, watercraft - old age of the trees and the scars; of natural, accidental or deliberate and containers. Other forms of tree ANU will also be carrying out further impacts to a tree that cause damage wounding include deliberate marking research on the landscape history of the - suitability of the tree species type (and its known use at other sites in the region); to living plant tissue on a trunk or limb. (such as tree carving), the removal local area as there are many factors to - scar shape or morphology (identifiable for This damage will stop any further of wood for artefact manufacture, consider, identify and research. what the bark was to be used for); 26 growth in the affected part of the tree and the cutting of the centre 27 and will result in a panel of exposed of the hollow tree for collecting food - distance of the scar from the ground and Early European settlers adopted positioning on the tree; and sapwood (called a ‘dry face’) which will or the manufacture of holds for tree the techniques of bark stripping they - size, width and depth of the scars. dry out and ‘die’ after the bark has climbing. Bark was one of the natural observed from Aboriginal people, been torn or fallen away. (OEH Scarred materials most commonly used though for a more limited range of uses Preliminary investigations speculate Tree Manual 2005:6) by Aboriginal people in forested parts that included the weatherproofing that due to the close proximity of southern and eastern Australia. (OEH of buildings and other structures. of Sullivans Creek (Kambri/Canberry Scarred Tree Manual 2005:7) Sometimes it is difficult to distinguish Creek) the scarred trees may be a result scarred trees resulting from ‘traditional’ of the manufacture of small water Given the amount of development Aboriginal activities from those rafts or floating coolamons (which and ground and vegetative disturbance made by Europeans. (OEH Scarred occur elsewhere in the region) over the years, the recent discovery Tree Manual 2005:7) or even cultural markers. There are of scarred trees such as this also signs of European scarring one on the ANU Acton campus The scarred trees identified on a number of trees. is significant both to the local Aboriginal on the campus were formerly part community and to the ANU. of a eucalypt forest which was cleared for pastoralisation and then the development of the Acton Campus. CHANCELRY: TOWARDS RECONCILIATION

The Chancelry Building is the centre of ANU administration, including the office of the Vice-Chancellor and the University Executive. As a result, the building has been the scene of ground-breaking decisions and a centre for student activism. A framed copy of the 2008 apology by Prime Minister Kevin Rudd (an ANU alumnus) to the Aboriginal people of Australia takes prominence in the foyer.

Take a look at the flags flying in front of the building – the Australian flag, 28 the Aboriginal flag, the Torres Strait 2929 Islands flag and the ANU flag, with Top Left: the ANU crest. The ANU crest was Scarred tree in the Acton grassy designed to be ‘distinctly Australian’ woodlands, 2016. (Jack Dunstan) as decided by the University’s founders in The ANU crest features the 1950s. The crest features the oceans the Southern Cross, a Top Right: that surround Australia; a , boomerang and the surrounding oceans. Cultural Scar on a Yellow Box recognising Australia’s first people; and near Chancelry, 2016. (Amy Jarvis) the iconic Southern Cross constellation.

Bottom:: ANU has a Reconciliation Action Plan Reconciliation Action Plans Ted Johnson, Heritage Trail intern, inspecting a scarred tree near which provides a whole-of-institution and committees. These plans are Chancelry, 2016. approach to enhancing engagement part of a national program led (Amy Jarvis) with education, research, employment by . ANU is proud and culture. All ANU Colleges and to be part of this program, committed Divisions also have local area to between Indigenous and non-Indigenous Australians.

The Chancelry Building, marked by flagpoles, Return to Fellows Rd, and follow the footpath is opposite the street. alongside Fellows Oval to reach the Chifley Meadow. THE TJABAL INDIGENOUS HIGHER EDUCATION CENTRE

Close to 500 Indigenous students have “When we opened the Centre in 1989, ground, students branch out into graduated from the ANU and for many, there were only six of us students, we different areas of the University, into the Tjabal Centre has been an important were so proud and grateful to Gary their places of learning. The different second home. This is especially true for and the ANU. We supported each faculties are represented by the six students from remote parts of Australia. other and the Centre and its staff smaller meeting places. These faculties The Tjabal Centre provides a safe supported us too! Our friendships grew are Arts, Law, Languages, Science, Fine and nurturing space for all Aboriginal and continue today. In 2016, we came Arts and Information Technology.” and Torres Strait Islander students together again with other Alumni and of the university to meet and study. launched the ANU Indigenous Alumni - Danie Mellor, Artist The Centre offers support and advocacy Network. For many of us the Tjabal for students so they can achieve Centre and its wonderful Directors and academic success in their chosen staff have been the key to completing field. It is a place where all Indigenous our studies successfully.” students can share in an overall sense of belonging and identity. - Robyn Bancroft 30 ANU student 1988-1993 31 The Centre was officially opened on May 23, 1989 by local Ngambri Elder, Matilda Tjabal Centre Artwork House and the Centre’s first Director, Bob Randall. This major achievement in “This piece uses colours which were in Indigenous engagement and recognition the sky above Canberra during a spring came about thanks to the hard work sunset as I painted it. The central band and persistent lobbying by Larrakia of colours shows the silhouette of the student, Gary Lee and others, who were mountain visible from the Students supported rigorously in their quest for Centre against a darkening sky. This an Indigenous space at ANU by Emeritus particular mountain – Black Mountain Professor Isabel McBryde. The centre – is a place in Canberra on which many now has computers available for student sacred sites exist. It is a place of spiritual importance, for the Ngunnawal people use, a conference room, a quiet study Top Right: Bottom Right: area, and a 24 hour kitchen shared in this area, and as such forms the foundation for the central design of the Paul House playing digeridoo Children cut the ceremonial by both the students and the staff at the opening of the Tjabal ribbon at the opening of the of the Tjabal centre. painting. The blue and white Dreaming Centre, 1989 Tjabal Centre, 1989 tracks lead into a central meeting (ANU Archives) (ANU Archives) place, and it is along these paths that Bottom Left: the students travel and meet at Tjabal, Guests at the Tjabal Centre our Centre at ANU. From this central opening, 1989. (ANU Archives) Continue past the Chifley Library to Union Court. UNION COURT: STUDENT ACTIVISM

In late 1971, the ANU Student Union ANU students have been active in local, (then overlooking Chifley Meadow) national and international politics since hosted a growing group of Aboriginal the very establishment of the University. people from all over Australia who With many identifying themselves were gathering in Canberra. Weary as ‘political ratbags’, ANU students travellers set up camp at ANU, have been pivotal in major political converging in the Union Building. movements and in standing up for their Diana Riddell, Secretary of the ANU own rights and the rights of others. Students Association along with Bill Packard (of Bruce Hall) used hot water During the 1960s and 1970s, urns and salvaged food to keep a ANU students played key roles strong supply of stew cooking for those in supporting Abschol – an organisation who were lodging on site. established to support university scholarships for Aboriginal students. On 26 January 1972, four young When the Abschol committee realised “White students and Aborigines, often 32 Aboriginal men erected a beach that the shortage of applications encountering each other for the first time, 33 umbrella on the lawns outside was due to a lack of suitably qualified shared their recreational activities and their Parliament House in Canberra students, it began to consider other and erected a hand written sign ways of encouraging Aboriginal grievances with the dominant culture. which read ‘Aboriginal Embassy’. tertiary education. They shared their radicalism and their Over the following months, supporters vision for change, and discussed their ideas of the embassy swelled to almost 2000. Through the 1960s, Abschol of how best to effect such change in the Following a directive from the Federal affiliated with the Federal Council given political environment.” Government, the police violently for the Advancement of Aborigines removed the Embassy from the lawn. and (FCAATSI). Top Left: Bottom: - Scott Robinson, It broadened its concerns, becoming Socks drying at Tent Alan Sharpley with placard ANU students supported the Aboriginal a political pressure group concerned The Aboriginal Embassy (ANU thesis), 1972 Embassy, 1972 at the protestors during this displacement of particularly about the issue of land (National Archives of Australia) in Canberra (National Library of Australia) the Embassy. Many Aboriginal people rights. During winter 1968, a 24-hour Top Right were billeted, protest planning was national vigil was organised by Abschol The establishment of the conducted at the ANU Bar, and a bank for all capital cities in order to draw Aboriginal Embassy, 1972. account for the Embassy was opened attention to the Federal Government’s (National Museum of Australia) through the Student Representative failure to negotiate on the issue Council. ANU law students were also of land rights. invited to examine the legal position of the Embassy and provide advice. 34 35 36 37 ANU Heritage Facilities & Services Division Anthony Low Building (124) Garran Road The Australian National University Acton ACT 2601 T +61 2 6125 8794 F +61 2 6125 0777 E [email protected] W heritage.anu.edu.au

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This project was supported by funding made available by the ACT Government under the ACT Heritage Grants Program