The Wurundjeri Willam

Total Page:16

File Type:pdf, Size:1020Kb

The Wurundjeri Willam Cover illustration: Destruction of the Land The Red River Marlene Young-Scerri, Four different groups are depicted here Brabralung Dreaming with different markings. This land was once plentiful and well cared for by the After reading the brief you sent me I people and they had their own system was quite saddened to learn how the of burning off to encourage new growth land was abused and destroyed with no for the next season. thought given for future generations. Plant and animal life was lost for good Many of the plants have been destroyed and this drove the Aboriginal people to for good now, and the animals are not slaughter sheep to survive. living in the area any more except for perhaps some possums. This painting is of the Maribyrnong River, and the surrounding area. The red is Aboriginal people only hunted what they the blood that flowed in the river, while needed to eat, and the skins were used the colours on the outer side of the to make cloaks and to wrap babies. They riverbank are from the tanning process respected the animals, the land and the that polluted the river. The animal plant life, only taking what was needed, tracks are kangaroo, possum, emu and they always gave back to the land. and lizard, and there is also an eel trap. The Aboriginal people hunted all these animals for food and clothing. Possum Tracks Eel Trap Emu Tracks Lizard Tracks Camp Site Plants Maribrynong River Kangaroo Tracks Aboriginal Group 1 Aboriginal Group 2 Aboriginal Group 3 Aboriginal Group 4 Contents The Earliest Inhabitants of the City of Moonee Valley 2 Kinship Structure 4 Way of Life Pre-contact 6 Initial White Contact 10 Settler Impact 12 The Personalities 15 Historical Sites within the City 17 Bibliography 20 Acknowledgements 21 Warning: Aboriginal and Torres Strait Islander peoples are warned that this publication contains names and/or images of people who are now deceased. 1 The Earliest Inhabitants of the City of Moonee Valley The Aboriginal people who lived in There were three subgroups of the the area which now includes the City Wurundjeri-willam, which were known of Moonee Valley were not confined by the name of their ngurungaeta, or by current city boundaries, but lived clan head: Bebejan’s mob, Billibellary’s by complex cultural and traditional mob, and Jack Jacky’s mob. Billibellary’s movements which were intimately mob was associated with the understood by each clan. Maribyrnong River across to the Merri Creek and north to Mount William (Clark These early inhabitants of the region & Heydon, 1998). were known as the Woi wurrung and formed part of the East Kulin nation of These people enjoyed a traditional way Aboriginal people who lived in part of of life, moving according to the seasons what we now call Victoria and included and the availability of food, or the need five language groups. The Woi wurrung to visit ceremonial sites. They did not people inhabited a large area which is accumulate unnecessary possessions, drained by the Yarra and Maribyrnong and built their homes from available Rivers, from Healesville, Kilmore and materials. They had a deep spiritual life Kyneton down past Dandenong, and that was passed down the generations over to the Werribee River. and a strong understanding of land management to ensure their survival. The clan that lived within the current City of Moonee Valley boundaries and beyond were known as the Wurundjeri- willam (Clark, 1990). Wurundjeri-willam meaning “white gum tree dwellers” (Clark & Heydon, 1998). 2 Wurundjeri Aboriginal Person ornamented for a corroboree, standing, full face, whole-length 3 Reproduction rights owned by the State Library of Victoria. Library Record Number: 190902 Kinship Structure From Clark (1998) Woi wurrung Clan Name: Clan Organisation Gunang willam balug Marin balug Wurundjeri willam Mt Macedon Kororoit Creek Maribyrnong River Kurung jang balug Wurundjeri balug Bulug willam Mt Cottrell and Yarra River Koo Wee Rup swamp Werribee River 4 East Kulin Group - Clan Structure Languages Woi wurrung Watha wurrung Boon wurrung Daung wurrung Djadja wurrung Clans Wurundjeri balug Marin balug Kurung jang balug Gunung willam balug Patrilines Wurundjeri willam Bulug willam Tallin willam Mobs Billibellary’s mob Jacky Jacky’s mob Bebejan’s mob Kinship structure showing the relationship of the inhabitants of the Moonee Valley region. (derived from Clark, 1990) 5 Way of Life Pre-contact Aboriginal People & bark Canoe. Kruger, Fred 1831-1888,photographer. Reproduction rights owned by the State Library of Victoria. Library Record Number: 793472 The Wurundjeri-willam belonged to the person was either the bunjil (eaglehawk) Yarra River from its northern sources at or waa (crow) moiety, and each moiety Mount Baw Baw to its junction with the had special totems, customs, hair styles Maribyrnong River in Melbourne. Within and body ornamentation. Because clan the clan structure were various family members shared the same moiety, groups consisting of 30 to 60 people marriage partners had to be found from who lived, hunted and travelled together. other Kulin clans. This arrangement Numbers would vary depending on would mean that the clans had the family visitors to the group at any one right to visit each other’s territory, an time. The clan travelled within precise advantage during times of drought or areas or territories, across land that was when there was an abundance of a food regarded as their own. They would only source in that area. travel out of that area for ceremonial reasons, to join with other clans, to trade Aboriginal people built shelters known or if conditions necessitated, moving as willams by using available materials into another clan’s area for survival. such as branches and sheets of bark placed over a sapling hung between These boundaries were not recorded forked posts. In warmer weather in any formal sense, but were social windbreaks were made using branches in nature and understood by all the of trees. The type of shelter that was people. Clans were permitted to move made depended on the weather and the into each other’s areas where there planned length of stay in that particular were established family connections. area. This again would be dependent on The people of the Kulin nation married the availability of food. There were strict outside their clan and moiety. Each Kulin rules governing the arrangement of huts 6 Group of Aboriginal People, sitting and standing, whole-length, full face, wearing animal skins, some holding weapons. Reproduction rights owned by the State Library of Victoria. Library Record Number: 190895 and shelters according to age, sex of River. Murnong Crescent, Moonee Ponds the member of the family and the tribal is testament to the fact that this plant was affiliations of any visitors. found in abundance in the area. Campsites were usually close to water, Other foods included the roots of to take advantage of the rich alluvial bracken fern, the rhizomes beaten into soil which supported fine grasslands, a paste and roasted in the hot ashes. attracting kangaroos and wallabies The fruit of the wild cherry, the gum for food. Hunting and gathering was of the wattle and eucalypt, and honey confined to a 5 to 10 kilometre radius were foods collected by women. Native of the campsite with men and women bees were stingless, and in order to find responsible for different activities. the hive one bee would be caught and Everyone would leave the camp in the marked with a tiny feather-like seed mornings, the women and children to make the bee easier to see, then it gathering plants and fishing, while the would be followed until it led the people men and teenage boys would hunt back to the hive. kangaroos, wallabies, emus, possums and wombats as well as trapping birds. In the early part of the afternoon the women would return to camp or set up Plant foods were the main diet. In the the new camp, lighting or rekindling the Moonee Valley area, the murrnong, or fires to cook the main meal of the day. yam daisy, was a staple food eaten raw Buckets made from gnarled tree trunks or roasted. A potato-like root vegetable would be used to gather water. If they that needed soft soil in which to flourish, were moving location, much of the food it grew prolifically along the Maribyrnong would have been collected along the way. 7 Aboriginal People & Mia Mia. Kruger, Fred 1831-1888, photographer. Reproduction rights owned by the State Library of Victoria. Library Record Number: 793482 8 At the campsite tools and weapons clay or tieing them up with reeds that had were made and repaired; these included been chewed to make rope. The removal various implements for hunting and of the bark did not kill the tree but left a gathering such as axe-heads attached to scar that today is an indicator of where wooden handles, digging sticks, spears, traditional campsites were situated. and boomerangs. There were also stone cutting and grinding implements that were A mound or midden of the shells of used to make these tools and weapons. freshwater animals shows us today that certain areas were significant campsites Mount William was one of the best over a long period. Such an area has quarries for silicate, a hard stone ideal for been identified at Steele’s Creek in making axes. This material was traded Essendon. with the Murray River tribes for strong reeds that made excellent spear handles. The riverside campsites meant ready Quarries within the Moonee Valley area access to river reeds and rushes that include the hillside above the junction of could be split into fibres, soaked and the Maribyrnong River and Steele’s Creek pounded to make rope, nets, fish traps near the Lily Street lookout area and and baskets.
Recommended publications
  • (Zoo)/Moonee Ponds Creek Paths to Docklands, Ending at Southbank's
    OYB Ride: 5/2/21 ROUTE: Anniversary/Outer Circle (Zoo)/Moonee Ponds Creek Paths to Docklands, ending at Southbank’s Eel Trap Bridge. INDIGENOUS COMMENTARY Riders are asked to acknowledge the Aboriginal land that we will be riding across and reflect on its historical and cultural significance to the Traditional Custodians, the Wurrundjeri and Yalukut Weelam clans of the Kulin alliance (nation). The following commentary focuses on Royal Park and the Zoological Gardens, an area not covered in previous commentaries. For information about Birrarung (Yarra River) and the Docklands area please refer to previous rides: • OYB RIDE: 28/2/20 (Yarra Trail to Abbotsford Convent) • OYB RIDE: 26/6/20 (Rushall, Kensington, Docklands, Herring Island) Pre-European Settlement • The land now known as Royal Park has been occupied by ancestors of the Wurundjeri for many thousands of years. The Wurundjeri people take their name from the Woiwurrung language word ‘wurun’ meaning the Manna Gum (Eucalyptus viminalis) which is common along Birrarung (Yarra River), and ‘djeri‘, the grub which is found in or near the tree. Wurundjeri are the ‘Witchetty Grub People’. • The Wurundjeri lived on the north side of the Birrarung and when riders cross to the south side of Birrarung they will be riding on the land of the Yalukut Weelam clans of the Kulin Alliance (Nation). • The area of Royal Park was a significant Wurundjeri camping ground because of its elevation above the Birrarung wetlands. It provided spectacular views across their land upon which Melbourne has been built. • The area was also an important ceremonial site and for welcoming visiting clans from across the Kulin alliance, many of which would be permitted to set up camps for the duration of their stay.
    [Show full text]
  • Position Description
    Wathaurong Aboriginal Co-operative Ltd. POSITION DESCRIPTION Disability Support and Domestic Assistance Workers Position Details Manager Disability Services Coordinator Direct Reports Nil Hours Casual hours Monday – Sunday. Some overnight stays and shift hours Location Mackey Street, North Geelong, with frequent travel to the surrounding area. Organisation The name Wathaurong (Wadda-Wurrung) is a recognised tribe (community) which consisted of some 25 clans (family groups) that formed part of the Kulin Nation of Aboriginal people. The traditional boundaries of the Wathaurong people span the coastline from the Werribee River to Lorne peninsula and traverse inland in a north westerly direction towards Ballarat. The Wathaurong people have lived within these regions for more than 25,000 years. As custodians of the Wathaurong lands, we are committed to working together to provide a secure future for our community by upholding the dignity of our ancestors; respecting our Elders and instilling a sense of cultural pride and belonging for our children and children’s children. The Wathaurong Aboriginal Co-operative Ltd was formed by the community in 1978 and registered in 1980, to support the social, economic, and cultural development of Aboriginal people, particularly within the Geelong and surrounding areas. The Co-operative provides a range of services including; family and community services, support to young people, justice support services; cultural heritage services, and health services. From time to time the organisation also undertakes special projects and economic development opportunities. The Co-operative expanded to include a Community Controlled Health Service, which contributes toward addressing the inequality in health status of Aboriginal people. The Wathaurong Health Service supports the general wellbeing of Aboriginal people by providing holistic health care with clinical and primary care services as well as health promoting activities.
    [Show full text]
  • Merri Creek Sediment Project: a Model for Inter-Government Solution Development
    Merri Creek Sediment Project: A model for Inter-Government Solution Development Melanie Holmes & Toby Prosser Melbourne Water Corporation, 990 La Trobe Street, Docklands VIC 3008 [email protected] [email protected] Background The Merri Creek, a tributary of Melbourne’s Yarra River, Figure 1: Merri Creek Catchment originates near Wallan, flowing 70km through Melbourne’s northern suburbs to its confluence near Dights Falls in Abbotsford. With a catchment of approximately 390 km2, it falls within the municipal areas of Darebin, Hume, Mitchell, Moreland, Whittlesea and City of Yarra. It is a high profile waterway, supporting good remnant ecological values in its upper, and, significant recreational values in its lower reaches. Merri Creek Management Committee (MCMC) and Friends of Merri Creek both play an active role in environmental protection and advocacy. As with other urban and peri urban waterways, Merri Creek is impacted by stormwater runoff from its catchment areas, varying in effect due to catchment activities and the level of impermeability. Merri Creek has been identified as Melbourne’s most polluted waterway (The Age, 2011), and has recently been subject to heavy rainfall driven sediment loads. This issue has also been the focus of community and media scrutiny, with articles in the Melbourne metropolitan daily newspaper (The Age) and local newspapers featuring MCMC discussing the damaging effects of stormwater inputs. Sediment is generated through the disturbance of soils within the catchment through vegetation removal, excavation, soil importation and dumping, as well as in stream erosion caused by altered flow regimes, such as increases in flow quantity, velocity and frequency as a result of urbanisation.
    [Show full text]
  • Engaging Indigenous Communities
    Engaging Indigenous Communities REGIONAL INDIGENOUS FACILITATOR INDIGENOUS PEOPLE’S GOALS AND The Port Phillip & Westernport CMA employs a Regional ASPIRATIONS Indigenous Facilitator funded through the Australian During 2014/15, a study was undertaken with Government’s National Landcare Programme. In Wurundjeri, Wathaurung, Wathaurong and Boon 2014/15, the facilitator arranged numerous events Wurrung people regarding their communities’ goals and and activities to improve the Indigenous cultural aspirations for involvement in land management and awareness and understanding of Board members and sustainable agriculture. The study improved the mutual staff from the Port Phillip & Westernport CMA and from understanding of priority activities for the future and various other organisations and community groups. set a basis for potential formal agreements between The facilitator also worked directly with Indigenous the Port Phillip & Westernport CMA and the Indigenous organisations and communities to document their goals organisations. relating to natural resource management and agriculture. A coordinated program of grants was established to help INDIGENOUS ENVIRONMENT GRANTS Indigenous organisations undertake on-ground projects and training to increase employment opportunities. In 2014/15, $75,000 of Indigenous environment grants were awarded as part of the Port Phillip & Westernport IMPROVING CULTURAL AWARENESS AND CMA’s project. This included grants to: UNDERSTANDING • Wathaurung Aboriginal Corporation to run 4 community, business and corporate
    [Show full text]
  • 1 Ron Clarke, Runner 1937- I Had the Great Honour of Carrying the Torch
    1 PEOPLE WHO CHANGED MELBOURNE Schools City Tour of Melbourne: www.melbournewalks.com.au/city-schools-tour ; www.melbournewalks.com; [email protected] ; Copyright Melbourne Walks © Peter Lalor, Rebel (1827-1889) As Eureka stockade leader in December 1854 I took the oath of the rebel miners: ‘We swear by the Southern Cross to stand truly by each other to defend our rights and liberties’. I lost my arm in that battle yet later became the only outlaw ever elected to parliament! On 24 Nov 1857 all men received the right to vote. Our Southern Cross flag is now the Australian flag. Down with tyranny! John Batman, Founder of Colonial Melbourne (1801 –1839) I was a Tasmania sheep farmer when I led an expedition to sign a ‘treaty’ with Aboriginal ‘chiefs’ in 1835 to found the settlement of Melbourne and the colony of Victoria. I captured bushranger Mathew Brady and married a runaway convict Eliza Callaghan. We had seven children in all. At Melbourne’s first land sale in 1837. I bought the Young and Jackson Hotel site opposite Flinders Street Station to build a home for my children. It became a schoolhouse in 1839 and today a famous pub. See Chloe upstairs! Ron Clarke, Runner 1937- I had the great honour of carrying the torch into the stadium in the Melbourne Olympic Games in 1956. I was also the first man to run three miles in under 13 minutes. They said I was fastest man on the planet when I broke 17 world records and 25 Australian records in 1965.
    [Show full text]
  • The Future of the Yarra
    the future of the Yarra ProPosals for a Yarra river Protection act the future of the Yarra A about environmental Justice australia environmental Justice australia (formerly the environment Defenders office, Victoria) is a not-for-profit public interest legal practice. funded by donations and independent of government and corporate funding, our legal team combines a passion for justice with technical expertise and a practical understanding of the legal system to protect our environment. We act as advisers and legal representatives to the environment movement, pursuing court cases to protect our shared environment. We work with community-based environment groups, regional and state environmental organisations, and larger environmental NGos. We also provide strategic and legal support to their campaigns to address climate change, protect nature and defend the rights of communities to a healthy environment. While we seek to give the community a powerful voice in court, we also recognise that court cases alone will not be enough. that’s why we campaign to improve our legal system. We defend existing, hard-won environmental protections from attack. at the same time, we pursue new and innovative solutions to fill the gaps and fix the failures in our legal system to clear a path for a more just and sustainable world. envirojustice.org.au about the Yarra riverkeePer association The Yarra Riverkeeper Association is the voice of the River. Over the past ten years we have established ourselves as the credible community advocate for the Yarra. We tell the river’s story, highlighting its wonders and its challenges. We monitor its health and activities affecting it.
    [Show full text]
  • Assessment of Transport Corridors 9
    PaRt 3: assessment of tRansPoRt CoRRiDoRs 9. Regional Rail link (west of weRRibee to DeeR PaRk) The proposal for the Regional Rail Link – west of Werribee to Deer Park is being planned in an integrated manner with the changes to Melbourne’s Urban Growth Boundary, the Outer Metropolitan Ring / E6 Transport Corridor and the preservation of grasslands areas in Melbourne’s west. The Regional Rail Link can allow urban growth areas in Melbourne’s west to be served by high-quality public transport infrastructure early on in their development. It is of strategic importance to Victoria in achieving its wider transport planning vision as outlined in The Victorian Transport Plan and urban growth planning as outlined in Melbourne 2030 and Melbourne @ 5 million. 9.1 Understanding the Corridor The Regional Rail Link – west of Werribee to Deer Park is a 30 kilometre long section of up to 50 kilometres of the rail project linking the Melbourne-Geelong railway west of Werribee to Southern Cross Station via the Melbourne-Ballarat railway, connecting at Deer Park. The other section of the Regional Rail Link uses the existing rail corridors between Southern Cross Station and Deer Park. Both sections of the overall Regional Rail Link can be developed independently of each other, although both are proposed to be developed together to reduce construction times and ensure overall project benefits are realised as early as possible. 9.2 assessment The selection and assessment process to determine the alignment for the Regional Rail Link – west of Werribee to Deer Park involved: > Preparing route concepts to identify a broad range of options considering engineering constraints and benefits.
    [Show full text]
  • Learning Resource Pack
    TANDERRUM LEARNING RESOURCE PACK Melbourne Festival’s free program Presenting proudly supported by the City of Melbourne Partner With support from VicHealth, Newsboys Foundation and the Helen Macpherson Smith Trust TANDERRUM LEARNING RESOURCE PACK INTRODUCTION STATEMENT FROM ILBIJERRI THEATRE COMPANY Welcome to the study guide of the 2016 Melbourne Festival production of ILBIJERRI (pronounced ‘il BIDGE er ree’) is a Woiwurrung word meaning Tanderrum. The activities included are related to the AusVELS domains ‘Coming Together for Ceremony’. as outlined below. These activities are sequential and teachers are ILBIJERRI is Australia’s leading and longest running Aboriginal and encouraged to modify them to suit their own curriculum planning and Torres Strait Islander Theatre Company. the level of their students. Lesson suggestions for teachers are given We create challenging and inspiring theatre creatively controlled by within each activity and teachers are encouraged to extend and build on Indigenous artists. Our stories are provocative and affecting and give the stimulus provided as they see fit. voice to our unique and diverse cultures. ILBIJERRI tours its work to major cities, regional and remote locations AUSVELS LINKS TO CURRICULUM across Australia, as well as internationally. We have commissioned 35 • Cross Curriculum Priorities: Aboriginal and Torres Strait Islander new Indigenous works and performed for more than 250,000 people. History and Cultures We deliver an extensive program of artist development for new and • The Arts: Creating and making, Exploring and responding emerging Indigenous writers, actors, directors and creatives. • Civics and Citizenship: Civic knowledge and Born from community, ILBIJERRI is a spearhead for the Australian understanding, Community engagement Indigenous community in telling the stories of what it means to be Indigenous in Australia today from an Indigenous perspective.
    [Show full text]
  • Racist Structures and Ideologies Regarding Aboriginal People in Contemporary and Historical Australian Society
    Master Thesis In Partial Fulfilment of the Requirements for the Degree of Master of Science: Development and Rural Innovation Racist structures and ideologies regarding Aboriginal people in contemporary and historical Australian society Robin Anne Gravemaker Student number: 951226276130 June 2020 Supervisor: Elisabet Rasch Chair group: Sociology of Development and Change Course code: SDC-80436 Wageningen University & Research i Abstract Severe inequalities remain in Australian society between Aboriginal and non-Aboriginal people. This research has examined the role of race and racism in historical Victoria and in the contemporary Australian government, using a structuralist, constructivist framework. It was found that historical approaches to governing Aboriginal people were paternalistic and assimilationist. Institutions like the Central Board for the Protection of Aborigines, which terrorised Aboriginal people for over a century, were creating a racist structure fuelled by racist ideologies. Despite continuous activism by Aboriginal people, it took until 1967 for them to get citizens’ rights. That year, Aboriginal affairs were shifted from state jurisdiction to national jurisdiction. Aboriginal people continue to be underrepresented in positions of power and still lack self-determination. The national government of Australia has reproduced historical inequalities since 1967, and racist structures and ideologies remain. ii iii Acknowledgements I would like to thank my supervisor, Elisabet Rasch, for her support and constructive criticism. I thank my informants and other friends that I met in Melbourne for talking to me and expanding my mind. Floor, thank you for showing me around in Melbourne and for your never-ending encouragement since then, via phone, postcard or in person. Duane Hamacher helped me tremendously by encouraging me to change the topic of my research and by sharing his own experiences as a researcher.
    [Show full text]
  • Land Hunger: Port Phillip, 1835
    Land Hunger: Port Phillip, 1835 By Glen Foster An historical game using role-play and cards for 4 players from upper Primary school to adults. © Glen Foster, 2019 1 Published by Port Fairy Historical Society 30 Gipps Street, Port Fairy. 3284. Telephone: (03) 5568 2263 Email: [email protected] Postal address: Port Fairy Historical Society P.O. Box 152, Port Fairy, Victoria, 3284 Australia Copyright © Glen Foster, 2019 Reproduction and communication for educational and private purposes Educational institutions downloading this work are able to photocopy the material for their own educational purposes. The general public downloading this work are able to photocopy the material for their own private use. Requests and enquiries for further authorisation should be addressed to Glen Foster: email: [email protected]. Disclaimers These materials are intended for education and training and private use only. The author and Port Fairy Historical Society accept no responsibility or liability for any incomplete or inaccurate information presented within these materials within the poetic license used by the author. Neither the author nor Port Fairy Historical Society accept liability or responsibility for any loss or damage whatsoever suffered as a result of direct or indirect use or application of this material. Print on front page shows members of the Kulin Nations negotiating a “treaty” with John Batman in 1835. Reproduced courtesy of National Library of Australia. George Rossi Ashton, artist. © Glen Foster, 2019 2 Table of Contents INTRODUCTION
    [Show full text]
  • 31. John Batman's Title Deeds Author(S): George Warner and J
    31. John Batman's Title Deeds Author(s): George Warner and J. Edge-Partington Source: Man, Vol. 15 (1915), pp. 49-51 Published by: Royal Anthropological Institute of Great Britain and Ireland Stable URL: http://www.jstor.org/stable/2787879 Accessed: 24-06-2016 17:04 UTC Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at http://about.jstor.org/terms JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. Wiley, Royal Anthropological Institute of Great Britain and Ireland are collaborating with JSTOR to digitize, preserve and extend access to Man This content downloaded from 128.223.86.31 on Fri, 24 Jun 2016 17:04:29 UTC All use subject to http://about.jstor.org/terms 1915.] MAN. [No. 31. ORIGINAL ARTICLES. With Plates D and E. Australia: Victoria. Warner-Edge-Partington. John Batman's Title Deeds. By Sir George Warner and J. Edge- 2 Partinglon. UI John Batman was born at Parramatta, Sydney, in 1800, and emigrated to Van Diemen's Land twenty years later, where be became a flourishing farmer. At this time considerable difficulty was beinag experienced with the natives, and the niame of John Batman stands out as a splendid example of humane treatment, in place of the "crow-shooting" adopted by many of the settlers and ex-convicts at that time.
    [Show full text]
  • William Barak
    WILLIAM BARAK A brief essay about William Barak drawn from the booklet William Barak - Bridge Builder of the Kulin by Gibb Wettenhall, and published by Aboriginal Affairs Victoria. Barak was educated at the Yarra Mission School in Narrm (Melbourne), and was a tracker in the Native Police before, as his father had done, becoming ngurungaeta (clan leader). Known as energetic, charismatic and mild mannered, he spent much of his life at Coranderrk Reserve, a self-sufficient Aboriginal farming community in Healesville. Barak campaigned to protect Coranderrk, worked to improve cross-cultural understanding and created many unique artworks and artefacts, leaving a rich cultural legacy for future generations. Leader William Barak was born into the Wurundjeri clan of the Woi wurung people in 1823, in the area now known as Croydon, in Melbourne. Originally named Beruk Barak, he adopted the name William after joining the Native Police as a 19 year old. Leadership was in Barak's blood: his father Bebejan was a ngurunggaeta (clan head) and his Uncle Billibellary, a signatory to John Batman's 1835 "treaty", became the Narrm (Melbourne) region's most senior elder. As a boy, Barak witnessed the signing of this document, which was to have grave and profound consequences for his people. Soon after white settlement a farming boom forced the Kulin peoples from their land, and many died of starvation and disease. During those hard years, Barak emerged as a politically savvy leader, skilled mediator and spokesman for his people. In partnership with his cousin Simon Wonga, a ngurunggaeta, Barak worked to establish and protect Coranderrk, a self- sufficient Aboriginal farming community in Healesville, and became a prominent figure in the struggle for Aboriginal rights and justice.
    [Show full text]