Devils Marbles JM Plan Dec08.Indd

Total Page:16

File Type:pdf, Size:1020Kb

Devils Marbles JM Plan Dec08.Indd Devil’s Marbles Conservation Reserve Joint Management Plan 1. Introduction Introducing the Reserve and this Plan The ‘Devil’s Marbles’ or ‘Karlu Karlu’ with its gigantic, rounded granite boulders, some spectacularly poised, is a remarkable landscape. Scattered clusters of these ‘marbles’ are spread across a wide, shallow valley. The Devil’s Marbles is a nationally and internationally recognised symbol of Australia’s outback. In 2007, about 100,000 people visited the reserve. It is one of the most visited of any park or reserve in the Northern Territory and one of the main tourist attractions in the Barkly region. This plan interchangeably refers to the reserve as Karlu Karlu or the Devil’s Marbles. Karlu Karlu, translated literally as ‘round boulders’ is the name for the area shared between Kaytetye, Warumungu, Warlpiri and Alyawarra language groups. The area recognised by Traditional Owners as Karlu Karlu extends well beyond the boulders associated with the visited area and is consistent with the general boundary of the reserve. The name ‘Devil’s Marbles’ originally arose from comments made by John Ross leading a survey for the Overland Telegraph line in 1870: ‘This is the Devil’s country; he’s even emptied his bag of marbles around the place!’ John Ross, 1870 Nearly the whole reserve is a registered sacred site under the Northern Territory Aboriginal Sacred Sites Act. The reserve remains signifi cant to the Kaytetye, Warumungu, Warlpiri and Alyawarra Traditional Owners, whose ancestors have managed the area since creation time. The reserve is listed on the Register of the National Estate as a site of national signifi cance for its extraordinary geological formations. It is also nominated for listing on the Northern Territory Heritage Register. The Devil’s Marbles Conservation Reserve (N.T. Portion 539) covers an area of 1802 hectares and is located 105 kilometres south of Tennant Creek and 393 kilometres north of Alice Springs (see Map 1). The reserve is bounded by the Mungkarta Aboriginal Land Trust. The nearest settlements include Wauchope, Wakurlpu, Wycliffe Well and Mungkarta (see Map 2). The area was proclaimed a reserve in 1961 under section 103 of the Crown Lands Ordinance. This Reservation (R1064) was revoked and the area re-declared under section 12 of the Territory Parks and Wildlife Conservation Act in 1978. In 1979, the reserve was renamed The Devil’s Marbles Conservation Reserve (NTG G38). In 2003, the reserve was listed on Schedule 1 of the Parks and Reserves (Framework for the Future) Act, enabling the title to be granted to Traditional Owners under the Aboriginal Land Rights (Northern Territory) Act as Aboriginal Freehold Land leased to the Northern Territory Government and managed under agreed joint management arrangements. Title to the reserve was granted to the Ayleparrarntenhe Aboriginal Land Trust in October 2008. 8 Purpose of this Plan This Plan gives direction to the day-to-day management of the reserve. It provides for the ongoing conservation of the reserve’s signifi cant cultural values and continued public use and enjoyment. It sets out how public interests in the reserve will be served while recognising the signifi cance of the area to its Traditional Owners. It sets management objectives against which the Parks and Wildlife Service, Traditional Owners and the general public may measure progress. The plan presents both general and specifi c management directions with respect to the reserve’s stated purpose and current management issues. It also outlines measures that will ensure future development of the reserve is well-considered and appropriate. ‘The road is straight … rangers and traditional owners together. Keeps all together … we have to talk about all our different directions, ideas and journeys fi rst. We are here to get that road straight and work that out … to get things right.’ ‘There’s always change … but we need to agree to plan and stick to it’ Kirda and Kurdungurlu The Devil’s Marbles. Photo: Tourism NT. 9 Devil’s Marbles Conservation Reserve Joint Management Plan To D a rw in Locality Map DARWIN Barkly Jabiru Three Ways Katherine H Tennant Creek Telegraph Station ig Historical Reserve hw ay TENNANT CREEK WES NORTHERN TERRITORY TERN AUSTRALIA Tennant Creek QUEENSLAND Alice Springs Yulara SOUTH AUSTRALIA Epenarra Kurundi Devil's Marbles Wauchope Conservation Reserve Wycliffe Well Davenport Range National Park (Proposed) y a w Barrow Creek h ig Telegraph Station H Historical Reserve Barrow Creek Ammaroo rt a tu S y a w l i a Ti Tree R n i w r a D y s a g w n h i r ig p H S r Anna's Reservoir e e c i v l o Conservation Reserve d A n Aileron a Dulcie Range Ryan Well S National Park Historical Reserve Native Gap Conservation Reserve Huckitta Park Locality Land Tenure Plenty Highway Off Park Locality Aboriginal Freehold T a n a Sealed Road Pastoral Lease m i Unsealed Road Park / Reserve Railway Other Ro ad West MacDonnell ALICE 010050 km N am National Park SPRINGS atjir a 1:2 000 000 Driv e © Northern Territory of Australia. The Northern Territory of Australia does not warrant that the product or any part of it is correct or complete and will not be liable for any loss, damage or To Ad e la ide injury suffered by any person as a result of its inaccuracy or incompleteness. Map 1: Location Map 10 Map 2: Land Tenure Map Map 2:LandTenure To Tennant Creek & Darwin KARLANTIJPA SOUTH Parntiriji ABORIGINAL LAND TRUST Punjarriji Mungkarta KURUNDI WARUMUNGU ABORIGINAL WARUMUNGU MCLAREN LAND TRUST ABORIGINAL MUNGKARTA MUNGKARTA 2 CREEK LAND TRUST ABORIGINAL LAND TRUST ABORIGINAL Kalinjarri LAND TRUST 10 Mile Junkaji Kurundi Devil's Marbles Conservation Reserve KARLANTIJPA SOUTH ABORIGINAL LAND TRUST MUNGKARTA 2 Wakurlpu ABORIGINAL LAND TRUST Wauchope SINGLETON y a w l Davenport Range i a National Park R Wycliffe Well (Proposed) n i w r a D s g n y Land Tenure i Locality r a p w Aboriginal Community S h g i Aboriginal Freehold e c H i Major Drainage l Pastoral Lease A Railway Park / Reserve t Sealed Road ar u t MURRAY DOWNS Unsealed Road Other S Ali Curung Annerre 02010 km WARRABRI Imangara 1:500 000 ABORIGINAL © Northern Territory of Australia. The Northern Territory of Australia does not warrant that the product LAND TRUST or any part of it is correct or complete and will not be liable for any loss, damage or injury suffered by any person as a result of its inaccuracy or incompleteness. To Alice Springs 11 Devil’s Marbles Conservation Reserve Joint Management Plan Vision To work as partners, 50/50, straight and true. During the next ten years and beyond the Traditional Owners and the Parks and Wildlife Service will: Respect each other and take pride in our country, our culture and our partnership. Keep our country healthy. Teach and share knowledge for the next generations. Involve everyone, especially young people, old people and families. Not just talk. Purpose of the Reserve Karlu Karlu will be managed as a cultural landscape for the benefi t of both the Traditional Owners and visitors. Priorities will be to: Meet the needs of Traditional Owners to maintain connection to their country and to gain meaningful economic benefi t from the area. Provide visitors with a memorable experience based on the reserve’s iconic outback scenery and its lasting connection to powerful cultural traditions. Preserve the area’s outstanding scenic qualities. Encourage community and visitors’ understanding and appreciation of the reserve’s cultural values. Values The values of the Devil’s Marbles Conservation Reserve are the attributes that give the reserve worth and provide the basis for reservation. These values are subject to consideration throughout this Plan. Cultural Values Karlu Karlu is of major signifi cance to Traditional Owners of the Kaytetye, Warumungu, Warlpiri and Alyawarra language groups. Almost the entire reserve is a registered sacred site under the Northern Territory Aboriginal Sacred Sites Act (see Map 3). It is a cultural landscape imbued with spiritual signifi cance that is central to Traditional Owners’ identity. Their affi liation with the land involves a complex set of traditional rights, benefi ts, obligations and responsibilities. Stories and traditions, sacred sites and related “dreamings” are important elements of the reserve’s cultural value. While only some of these traditions can be shared with outsiders, they strongly relate the interconnectedness of the land and its people. In terms of maintaining living culture these values are signifi cant to the broader community as well as Traditional Owners. 12 Scenic and Tourism Values The Devil’s Marbles are one of outback Australia’s most widely photographed and recognised symbols. Images of the giant granite boulders are frequently used to represent the Northern Territory or Australian outback in national and international tourism promotion. The reserve is the main natural attraction in the Tennant Creek region and a very popular attraction and resting point for travellers on the Stuart Highway. Natural Values The reserve has no outstanding wildlife values. It contains representative samples of native fl ora and fauna typical of the western Davenport Ranges. Historic and Education Values The reserve’s natural and cultural heritage has value for science and education. Its geomorphology, fl ora, fauna, archaeology and anthropology contribute to scientifi c knowledge and education, including information for the general public. The reserve also preserves remnants of past mining and other activities of local historical value. Photo: Tourism NT 13 14 Map 3SacredSites To Tennant Creek & Darwin Devil’s MarblesConservation ReserveDevil’s MUNGKARTA 2 ABORIGINAL LAND TRUST MUNGKARTA ABORIGINAL LAND TRUST y wa gh Hi Visitor Use JointManagementPlan Area DEVIL'S MARBLES CONSERVATION RESERVE Campground rt a tu S Sealed Road Reserve Boundary To Alice Springs Unsealed Road Adjacent Aboriginal Lands Major Drainage Sacred Site 010.5 MUNGKARTA 2 Contour Extent of Registered Site Kilometres ABORIGINAL LAND TRUST 1:30 000 Major 'marble' group Subject Land © Northern Territory of Australia.
Recommended publications
  • Palaeoworks Technical Papers 9
    Palaeoworks Technical Papers 9 Geochemistry and identification of Australian red ochre deposits Mike Smith & Barry Fankhauser National Museum of Australia, Canberra, ACT 2601 and Centre for Archaeological Research, Australian National University, ACT 0200, Australia. Email: [email protected] September 2009 Note This information has been prepared for students and researchers interested in identifying ochre in archaeological contexts. It is open to use by everyone with the proviso that its use is cited in any publications, using the URL as the place of publication. Any comments regarding the information found here should be directed to the authors at the above address. © Mike Smith & Barry Fankhauser 2009 Preface Between 1994 and 1998 the authors undertook a project to look at the feasibility of using geochemical signatures to identify the sources of ochres recovered in archaeological excavations. This research was supported by AIATSIS research grants G94/4879, G96/5222 and G98/6143.The two substantive reports on this research (listed below) have remained unpublished until now and are brought together in this Palaeoworks Technical Paper to make them more generally accessible to students and other researchers. Smith, M. A. and B. Fankhauser (1996) An archaeological perspective on the geochemistry of Australian red ochre deposits: Prospects for fingerprinting major sources. A report to the Australian Institute of Aboriginal and Torres Strait Islander Studies, Canberra. Smith, M. A. and B. Fankhauser (2003) G96/5222 - Further characterisation and sourcing of archaeological ochres. A report to the Australian Institute of Aboriginal and Torres Strait Islander Studies, Canberra. The original reports are reproduced substantially as written, with the exception that the tables listing samples from ochre quarries (1996: Tables II/ 1-11) have been revised to include additional samples.
    [Show full text]
  • Than One Way to Catch a Frog: a Study of Children's
    More than one way to catch a frog: A study of children’s discourse in an Australian contact language Samantha Disbray Submitted in total fulfilment of the requirements for the degree of Doctor of Philosophy. Department of Linguistics and Applied Linguistics University of Melbourne December, 2008 Declaration This is to certify that: a. this thesis comprises only my original work towards the PhD b. due acknowledgement has been made in the text to all material used c. the text is less than 100,000 words, exclusive of tables, figures, maps, examples, appendices and bibliography ____________________________ Samantha Disbray Abstract Children everywhere learn to tell stories. One important aspect of story telling is the way characters are introduced and then moved through the story. Telling a story to a naïve listener places varied demands on a speaker. As the story plot develops, the speaker must set and re-set these parameters for referring to characters, as well as the temporal and spatial parameters of the story. To these cognitive and linguistic tasks is the added social and pragmatic task of monitoring the knowledge and attention states of their listener. The speaker must ensure that the listener can identify the characters, and so must anticipate their listener’s knowledge and on-going mental image of the story. How speakers do this depends on cultural conventions and on the resources of the language(s) they speak. For the child speaker the development narrative competence involves an integration, on-line, of a number of skills, some of which are not fully established until the later childhood years.
    [Show full text]
  • Endangered Songs and Endangered Languages
    Endangered Songs and Endangered Languages Allan Marett and Linda Barwick Music department, University of Sydney NSW 2006 Australia [[email protected], [email protected]] Abstract Without immediate action many Indigenous music and dance traditions are in danger of extinction with It is widely reported in Australia and elsewhere that songs are potentially destructive consequences for the fabric of considered by culture bearers to be the “crown jewels” of Indigenous society and culture. endangered cultural heritages whose knowledge systems have hitherto been maintained without the aid of writing. It is precisely these specialised repertoires of our intangible The recording and documenting of the remaining cultural heritage that are most endangered, even in a traditions is a matter of the highest priority both for comparatively healthy language. Only the older members of Indigenous and non-Indigenous Australians. Many of the community tend to have full command of the poetics of our foremost composers and singers have already song, even in cases where the language continues to be spoken passed away leaving little or no record. (Garma by younger people. Taking a number of case studies from Statement on Indigenous Music and Performance Australian repertories of public song (wangga, yawulyu, 2002) lirrga, and junba), we explore some of the characteristics of song language and the need to extend language documentation To close the Garma Symposium, Mandawuy Yunupingu to include musical and other dimensions of song and Witiyana Marika performed, without further performances. Productive engagements between researchers, comment, two djatpangarri songs—"Gapu" (a song performers and communities in documenting songs can lead to about the tide) and "Cora" (a song about an eponymous revitalisation of interest and their renewed circulation in contemporary media and contexts.
    [Show full text]
  • Central Land Council and Northern Land Council
    CENTRAL LAND COUNCIL and NORTHERN LAND COUNCIL Submission to the Productivity Commission Draft Report into Resources Sector Regulation 21 August 2020 TABLE OF CONTENTS 1. KEY TERMS ____________________________________________________________ 4 2. INTRODUCTION ________________________________________________________ 5 PART 1 – DETAILED RESPONSE AND COMMENTARY_________________________ 5 3. LEGAL CONTEXT _______________________________________________________ 5 3.1. ALRA NT ______________________________________________________________ 5 3.2. Native Title Act _________________________________________________________ 6 3.3. The ALRA NT is not alternate to the Native Title Act. __________________________ 6 4. POLICY CONTEXT ______________________________________________________ 6 4.1. Land Council Policy Context ______________________________________________ 6 4.2. Productivity Commission consultation context ________________________________ 8 5. RECOMMENDATIONS AND COMMENTS __________________________________ 9 5.1. The EPBC Act, and Northern Territory Environmental Law has recently been subject to specialised review _________________________________________________________ 9 5.2. Pt IV of the ALRA NT has recently been subject to specialised review _____________ 9 5.3. Traditional owners are discrete from the Aboriginal Community and have special rights ____________________________________________________________________ 10 5.4. Free Prior Informed Consent _____________________________________________ 11 5.5. Inaccuracies in the draft Report
    [Show full text]
  • Central Land Council Confines It’S Submission to the Following Terms of Reference, As They Relate to the Protection of Sacred Sites in the Northern Territory
    Submission to the Joint Standing Committee on Northern Australia – Inquiry into the destruction of 46,000 year old caves at the Juukan Gorge in the Pilbara region of Western Australia August 2020 Contents Terms of Reference ................................................................................................................... 3 Executive Summary ................................................................................................................... 3 Recommendations .................................................................................................................... 4 Abbreviations and Acronyms .................................................................................................... 6 Introduction ............................................................................................................................... 7 Guiding principles when reviewing Indigenous heritage legislation ...................................... 8 Term of reference (f): The interaction of state indigenous heritage regulations with Commonwealth laws................................................................................................................. 9 Interaction of Aboriginal and Torres Strait Islander Heritage Protection Act (Cth) with the Northern Territory Sacred Sites Act ....................................................................................... 9 The ATSIHP Act ....................................................................................................................
    [Show full text]
  • ISX – the First Five Years (2004-2009) and the Next Five
    New Thinking from the ISX on Remote Area Transport, Plant for Indigenous Contractors, Office Space, Homelands Enterprises & Housing Infrastructure This paper is about how non-Indigenous and Indigenous owned mining companies can make a difference in remote and regional Indigenous communities by building the transport, business and housing infrastructure capacity of Indigenous communities through targeted 100 per cent tax deductible donations of cash, equipment and services. This strategy has many benefits. It can be a means of supporting Aboriginal contractors to build an independent business asset base and capacity, increasing the self sufficiency of Indigenous communities and reducing the high cost of living in mining regions. Kevin Fong, Chairman and Peter Botsman, Secretary, ISX Paper for the Aboriginal Enterprises in Mining, Energy and Exploration Conference and the Minerals Council of Australia Conference, Adelaide, October 2009 www.isx.org.au 1 Reducing the High Costs of Transport in Indigenous Communities In 2010 the ISX, in honour of its deep roots in Broome, agreed to think hard about the question of the high cost of transport and vehicles for remote and regional Aboriginal communities throughout Australia. Broome’s Aboriginal taxi drivers were legendary, pioneer business-people who directly benefited the community and led to lower costs of transport for Aboriginal people. They were also the heart and soul of the community and were problem solvers and unofficial community guardians. Today in many remote communities it can cost as much as $A450 for a single one-way trip to a supermarket to purchase food for a community. There are no buses and most communities have to add these costs on to the already very highly inflated prices of food and sustenance.
    [Show full text]
  • How Understanding the Aboriginal Kinship System Can Inform Better
    How understanding the Aboriginal Kinship system can inform better policy and practice: social work research with the Larrakia and Warumungu Peoples of the Northern Territory Submitted by KAREN CHRISTINE KING BSW A thesis submitted in total fulfilment of the requirements of the degree of DOCTOR OF PHILOSOPHY School of Social Work Faculty of Arts and Science Australian Catholic University December 2011 2 STATEMENT OF AUTHORSHIP AND SOURCES This thesis contains no material published elsewhere or extracted in whole or in part from a thesis by which I have qualified for or been awarded another degree or diploma. No other person‟s work has been used without due acknowledgement in the main text of the thesis. This thesis has not been submitted for the award of any degree or diploma in any other tertiary institution. All research procedures reported in the thesis received the approval of the Australian Catholic University Human Research Ethics Committee. Karen Christine King BSW 9th March 2012 3 4 ABSTRACT This qualitative inquiry explored the kinship system of both the Larrakia and Warumungu peoples of the Northern Territory with the aim of informing social work theory and practice in Australia. It also aimed to return information to the knowledge holders for the purposes of strengthening Aboriginal ways of knowing, being and doing. This study is presented as a journey, with the oral story-telling traditions of the Larrakia and Warumungu embedded and laced throughout. The kinship system is unpacked in detail, and knowledge holders explain its benefits in their lives along with their support for sharing this knowledge with social workers.
    [Show full text]
  • Indigenous Archives
    INDIGENOUS ARCHIVES 3108 Indigenous Archives.indd 1 14/10/2016 3:37 PM 15 ANACHRONIC ARCHIVE: TURNING THE TIME OF THE IMAGE IN THE ABORIGINAL AVANT-GARDE Khadija von Zinnenburg Carroll Figure 15.1: Daniel Boyd, Untitled TI3, 2015, 56th International Art Exhibition – la Biennale di Venezia, All the World’s Futures. Photo by Andrea Avezzù. Courtesy: la Biennale di Venezia. Daniel Boyd’s Untitled T13 (2015) is not an Aboriginal acrylic dot painting but dots of archival glue placed to match the pixel-like 3108 Indigenous Archives.indd 342 14/10/2016 3:38 PM Anachronic Archive form of a reproduction from a colonial photographic archive. Archival glue is a hard, wax-like material that forms into lumps – the artist compares them to lenses – rather than the smooth two- dimensional dot of acrylic paint. As material evidence of racist photography, Boyd’s paintings in glue at the 2015 Venice Biennale exhibition physicalised the leitmotiv of archives. In Boyd’s Untitled T13 the representation of the Marshall Islands’ navigational charts is an analogy to the visual wayfinding of archival photographs. While not associated with a concrete institution, Boyd’s fake anachronic archive refers to institutional- ised racism – thus fitting the Biennale curator Okwui Enwezor’s curatorial interest in archival and documentary photography, which he argues was invented in apartheid South Africa.1 In the exhibition he curated in 2008, Archive Fever: Uses of the Document in Contemporary Art, Enwezor diagnosed an ‘archival fever’ that had afflicted the art of modernity since the invention of photography. The invention, he believed, had precipitated a seismic shift in how art and temporality were conceived, and that we still live in its wake.
    [Show full text]
  • CENTRAL LAND COUNCIL Submission to the Independent
    CENTRAL LAND COUNCIL Submission to the Independent Reviewer Independent Review of the Environment Protection and Biodiversity Conservation Act (Cth) 1999 16 April 2020 HEAD OFFICE 27 Stuart Hwy, Alice Springs POST PO Box 3321 Alice Springs NT 0871 1 PHONE (08) 8951 6211 FAX (08) 8953 4343 WEB www.clc.org.au ABN 71979 619 0393 ALPARRA (08) 8956 9955 HARTS RANGE (08) 8956 9555 KALKARINGI (08) 8975 0885 MUTITJULU (08) 5956 2119 PAPUNYA (08) 8956 8658 TENNANT CREEK (08) 8962 2343 YUENDUMU (08) 8956 4118 TABLE OF CONTENTS 1. SUMMARY OF RECOMMENDATIONS ....................................................................... 3 2. ABBREVIATIONS AND ACRONYMS .......................................................................... 4 3. OVERVIEW ...................................................................................................................... 5 4. INTRODUCTION ............................................................................................................. 5 5. MODERNISING CONSULTATION AND INPUT ......................................................... 7 5.1. Consultation processes ................................................................................................... 8 5.2. Consultation timing ........................................................................................................ 9 5.3. Permits to take or impact listed threatened species or communities ........................... 10 6. CULTURAL HERITAGE AND SITE PROTECTION .................................................. 11 7. BILATERAL
    [Show full text]
  • Issues in Indigenous Digital Heritage Projects
    International Journal of Communication 13(2019), Feature 3721–3738 1932–8036/2019FEA0002 Digitizing the Ancestors: Issues in Indigenous Digital Heritage Projects NICOLE STRATHMAN University of California, Riverside, USA Between 2002 and 2007, several university researchers (Christen, Ridington, and Hennessy; Shorter, Srinivasan, Verran, and Christie) collaborated with Indigenous communities to create digital heritage projects. Although the initial build and methodology surrounding the projects are well documented, the current status and end results are not. Now that a decade has passed since their production, this article examines the issues that have arisen with these Indigenous digital heritage projects. The primary emphasis is on sustainability, and the discussion concentrates on outdated software, funding problems, and maintenance issues that have afflicted these projects over the years. This study concludes that researchers need to take sustainability practices into consideration when creating specialized digital heritage projects. Keywords: digital heritage, virtual exhibition, content management system, sustainability, traditional knowledge, Indigenous, Native American, First Nations, Aboriginal Indigenous communities with access to information and communications technologies (ICTs) have used digital media to share their tangible and intangible culture and to store their vast bodies of knowledge.1 With a few clicks, the wisdom of their ancestors can be accessed by the world or by a select few members. Whether this knowledge takes the form of the visual arts, traditional storytelling and songs, repatriated objects, or digital documents, the issues remain the same: What material is being displayed? Who has access? How is the site maintained? University researchers have worked with Indigenous communities in creating digital heritage projects to help address these questions (Christen, 2008; Ridington & Hennessy, 2008; Shorter, 2006; Srinivasan, 2007; Verran & Christie, 2007).
    [Show full text]
  • Noun Phrase Constituency in Australian Languages: a Typological Study
    Linguistic Typology 2016; 20(1): 25–80 Dana Louagie and Jean-Christophe Verstraete Noun phrase constituency in Australian languages: A typological study DOI 10.1515/lingty-2016-0002 Received July 14, 2015; revised December 17, 2015 Abstract: This article examines whether Australian languages generally lack clear noun phrase structures, as has sometimes been argued in the literature. We break up the notion of NP constituency into a set of concrete typological parameters, and analyse these across a sample of 100 languages, representing a significant portion of diversity on the Australian continent. We show that there is little evidence to support general ideas about the absence of NP structures, and we argue that it makes more sense to typologize languages on the basis of where and how they allow “classic” NP construal, and how this fits into the broader range of construals in the nominal domain. Keywords: Australian languages, constituency, discontinuous constituents, non- configurationality, noun phrase, phrase-marking, phrasehood, syntax, word- marking, word order 1 Introduction It has often been argued that Australian languages show unusual syntactic flexibility in the nominal domain, and may even lack clear noun phrase struc- tures altogether – e. g., in Blake (1983), Heath (1986), Harvey (2001: 112), Evans (2003a: 227–233), Campbell (2006: 57); see also McGregor (1997: 84), Cutfield (2011: 46–50), Nordlinger (2014: 237–241) for overviews and more general dis- cussion of claims to this effect. This idea is based mainly on features
    [Show full text]
  • How Warumungu People Express New Concepts Jane Simpson Tennant
    How Warumungu people express new concepts Jane Simpson Tennant Creek 16/10/85 [This paper appeared in a lamentedly defunct journal: Simpson, Jane. 1985. How Warumungu people express new concepts. Language in Central Australia 4:12-25.] I. Introduction Warumungu is a language spoken around Tennant Creek (1). It is spoken at Rockhampton Downs and Alroy Downs in the east, as far north as Elliott, and as far south as Ali Curung. Neighbouring languages include Alyawarra, Kaytej, Jingili, Mudbura, Wakaya, Wampaya, Warlmanpa and Warlpiri. In the past, many of these groups met together for ceremonies and trade. There were also marriages between people of different language groups. People were promised to 'close family' from close countries. Many children would grow up with parents who could speak different languages. This still happens, and therefore many people are multi-lingual - they speak several languages. This often results in multi-lingual conversation. Sometimes one person will carry on their side of the conversation in Warumungu, while the other person talks only in Warlmanpa. Other times a person will use English, Warumungu, Alyawarra, Warlmanpa, and Warlpiri in a conversation, especially if different people take part in it. The close contact between speakers of different languages shows in shared words. For example, many words for family-terms are shared by different languages. As Valda Napururla Shannon points out, Eastern Warlpiri ("wakirti" Warlpiri (1)) shares words with its neighbours, Warumungu and Warlmanpa, while Western Warlpiri shares words with its neighbours. Pintupi, Gurindji, Anmatyerre etc. In Eastern Warlpiri, Warlmanpa and Warumungu the word "kangkuya" is used for 'father's father' (or 'father's father's brother' or 'father's father's sister').
    [Show full text]