A Contextual Understanding of 'My Words' by William Barak
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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. -
Billibellary's
Billibellary’s Walk A cultural interpretation of the landscape that provides an experience of connection to country which Wurundjeri people continue to have, both physically and spiritually. Lying within the University of Melbourne’s built environment are the whispers and songs of the Wurundjeri people. As one of the clans of the Kulin Nation, the Wurundjeri people of the Woiwurrung language group walked the grounds upon which the University now stands for more than 40,000 years Stop 4 – Aboriginal Knowledge Stop 10 – Billibellary’s Country Aboriginal knowledge, bestowed through an oral tradition, is What would Billibellary think if he were to walk with you ever-evolving, enabling it to reflect its context. Sir Walter Baldwin now? The landscape has changed but while it looks Spencer, the University’s foundation professor of Biology in 1887, different on the surface Billibellary might remind you it still was highly esteemed for his anthropological and ethnographic holds the story of the Wurundjeri connection to Country work in Aboriginal communities but the Aboriginal community and our continuing traditions. today regards this work as a misappropriation of Aboriginal culture and knowledge. Artist: Kelly Koumalatsos, Wergaia/Wemba Wemba, Stop 5 – Self-determination and Community Control Possum Skin Cloak, Koorie Heritage Trust collection. Murrup Barak, Melbourne Indigenous Development Institute represents the fight that Billibellary, the Wurundjeri people, and Take a walk through Billibellary’s Country. indeed the whole Kulin nation were to face. The institute’s name Feel, know, imagine Melbourne’s six uses Woiwurung language to speak of the spirit of William Barak, seasons as they are subtly reconstructed Billibellary’s nephew and successor as Ngurungaeta to the as the context for understanding place and Wurundjeri Willam. -
MYLES RUSSELL-COOK William Barak
22 The La Trobe Journal No. 103 September 2019 William Barak, Aboriginal ceremony, blue pigment, ochre and charcoal on cardboard, c. 1880 – c. 1890, Pictures Collection, H29640 William Barak’s paintings at State Library Victoria 23 William Barak, Aboriginal ceremony with wallaby and emu, brown ochre and charcoal on board, c. 1880 – c. 1890, Pictures Collection, H29641 24 MYLES RUSSELL-COOK William Barak Europeans set foot onto Naarm in the first decades of the 19th century. The colony known as Port Phillip District had for millennia been home to the Kulin nation, comprising Wathaurong, Boon Wurrung, Woiwurrung, Taunguerong and Dja Dja Wurrung language groups. They had witnessed the sea level rise, the coast recede; they had seen hills become islands and had witnessed climatic change as the ice age of the Pleistocene epoch ended. Early European settlers failed to recognise the complexity and sophistication of these groups, which lived sustainably on and with their Country. Naarm, which later came to be known as Melbourne, sits on the meeting point of the Birrarung (Yarra River) and its tributaries in the resource-rich lands and waterways of south- east Australia. In June 1835, on the bank of Merri Creek, six kilometres north-east of Melbourne in present-day Northcote, British-born pioneer of Australia John Batman attempted to instigate with the Wurundjeri a treaty which was quickly revoked by colonial officials. Most people now believe that what Batman proposed as a treaty the Kulin recognised as a tanderrum, a ceremony conducted in the south-east permitting access and safe passage to newcomers and strangers, sometimes also called ‘freedom of the bush’. -
Indigenous Knowledge Systems and Yurlendj-Nganjin
Indigenous Knowledge Systems and Yurlendj-nganjin Indigenous Knowledge Systems and Yurlendj-nganjin Edited by David Jones and Darryl Low Choy Indigenous Knowledge Systems and Yurlendj-nganjin Edited by David Jones and Darryl Low Choy This book first published 2021 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2021 by David Jones, Darryl Low Choy and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-5275-7017-7 ISBN (13): 978-1-5275-7017-7 Cover Image: Three Dreaming Trails that incorporate culture, language and ceremony and how they are connected to Country. Author: Mandy Nicholson Other photos: Donna Edwards We wish to respectfully acknowledge the Elders, families and forebears of all Aboriginal and Torres Strait Islander peoples from around Australia, past, present and future, who are and continue to be the Traditional Owners and custodians of these lands, waters and skies for many centuries, and in particular members of the Kaurna, Wadawurrung, Wurundjeri, Gunditjmara, Yuin, Wiradjuri, Wakka Wakka, Bidjara, Kuku Yalanji, Yawuru, Noongar/Nyungar, Quandamooka and Boon Wurrung Peoples who were passionate in seeking the fruition of this publication to provide a voice to their values. Yurlendj-nganjin (‘everyone's knowledge’ / ‘our intelligence’) Wumen-dji-ka bagungga-nganjin lalal ba gugung-bulok ba kirrip nugel- dhan ba kirrip-nganjinu Torres Strait-al Bawal-u, ba kyinandoo biik durn- durn-bulok, Wurundjeri biik-dui. -
William Barak Australia’S Leading Civil Rights Figure of the 19Th Century
William Barak Australia’s leading civil rights figure of the 19th Century William Barak was born at Brushy Creek in present day Wonga Park in 1823. It was named after his cousin Simon Wonga who preceded Barak as Ngurungaeta (Headman, pronounced ung-uh-rung-eye-tuh) of the Wurundjeri. Both Wonga and Barak had been present as 13 and 11 year olds in 1835 when John Batman met tribal Elders on the Plenty River. Batman claimed he was purchasing their land, but to the Wurundjeri it was a Tanderum Ceremony, inviting white people to share the bounty and stewardship of the land. Apart from having been decimated by the smallpox holocausts of 1789 and 1828, the motivation for offering to share the land was that the escaped convict William Buckley had warned them for many years that white men would come with terrible weapons and take the land. The Wurundjeri were soon to be massively disappointed when the incoming stream of white people showed a complete ignorance on any principles of ecological management, and brought even more diseases. Within a decade the Wurundjeri were driven from their lands and prevented from conducting annual burning off to regenerate food sources and prevent bushfires. The remnants of the Wurundjeri were forced to either live in poverty on the urban fringes, or in camps along the Yarra such as at Bolin-Bolin Billabong and Pound Bend in Warrandyte. Both Barak and Wonga meanwhile set about gaining an education in the ways of the white man with Barak attending the government’s Yarra Mission School from 1837 to 1839, then joining the Native Mounted Police in 1844. -
2010 June Public.Indd
JJosephiteosephiteAAboriginalboriginal JJuneune 22010010 MMinistryinistry The Sisters of St Joseph, since the time of Mary MacKillop have always ministered with Aboriginal and Torres Strait Islander (ATSI) people in Australia. Since the 1960s the Sisters have had a strong commitment in the Kimberley, in major cities and in rural and remote part of Australia. At the last General Chapter of the Congregation in 2007 the Sisters once again affi rmed their ongoing commitment to work in partnership. Since the 1990s the Sisters have had a Congregational committee of ATSI people and Josephite Sisters (Josephite Aboriginal Planning Committee - JAPC) who have developed policy, protocols and procedures for ministry and who have provided advice to the leadership of the Congregation. As the Sisters are in a new stage of planning for a sustainable future for the sake of their part in God’s Mission, they want to ensure their commitment to ATSI peoples remains strong. After consultation with the JAPC and the Sisters currently in the ministry, the Congregation is beginning the process of setting up a more formal structure to ensure this commitment is strengthened and sustainable into the future. RReefl eectionsctions bbyy SSistersisters wwhoho pparticipatedarticipated iinn tthehe CConversationonversation wwithith CCongregationalongregational LLeaderseaders aandnd SSistersisters iinvolvednvolved iinn AAboriginalboriginal aandnd TTorresorres SStraittrait IIslanderslander MMinistry,inistry, BBaulkhamaulkham HHillsills AAprilpril 22010.010. Anne Porter, Kununurra WA I thought the time was good. Good for us to get together, good for me to meet people in the ministry. Good sitting, working together and working together to form some kind of plan for the future. Marianne Zeinstra, Amata SA Good to all meet prior to general meeting in a very fruitful sharing. -
FIRST CONTACT in PORT PHILLIP Within This Section, Events Are Discussed Relating to the Colonisation of Port Phillip in 1835
READINGS IN AUSTRALIAN HISTORY -The History you were never taught THEME 6: FIRST CONTACT IN PORT PHILLIP Within this section, events are discussed relating to the colonisation of Port Phillip in 1835. The names of the principal characters involved, that of William Buckley, John Batman, John Pascoe Fawkner and William Barak are well known to the public. However as the saying goes, history is written by the winners. This section therefore endeavours to lift the veil on this period of our colonial history through an understanding of the Aboriginal perspective. A little understood narrative dictated by William Barak in 1888 is examined to reveal new insights about the influence of William Buckley on Aboriginal thinking, and the location of the 1835 treaty meeting with Batman. AH 6.1 Buckley’s Adjustment to Tribal Life AH 6.2 Murrungurk’s Law AH 6.3 Barak’s meeting with Batman AH 6.4 Interpreting Barak’s story AH 6.5 Batman’s second bogus treaty AH 6.6 The Naming of the Yarra River in 1835 AH 6.7 Melbourne’s feuding founding fathers THEME 6 QUESTIONS FOR CONSIDERATION 1. If Buckley survived 32 years in Aboriginal society, was he as dumb as he was painted by some colonists? 2. If Batman had his treaties signed by eight Aboriginals, in ink, on a log, in middle of winter, how come there is not one ink blot, smudge, fingerprint or raindrop? 3. Who was the nicer person, John Batman or John Pascoe Fawkner? BUCKLEY’S ADJUSTMENT TO TRIBAL LIFE William Buckley is of course firmly entrenched in Australian history and folklore as ‘The Wild White Man’. -
The Melbourne Dreaming, Which Later Inspired and Ancient History
Melbourne Dreaming A GUIDE TO IMPORTANT PLACES OF THE PAST AND PRESENT Meyer Eidelson i CONTENTS Dedication xx About the author xx About this book xx Foreword xx Acknowledgments xx Introduction xx Precincts xx Organisations xx Images xx Further reading xx Index xx Barak by Florence Ada Fuller, 1885. Reproduced with permission of the State Library of Victoria. Precinct contents City centre and surrounds 1. Birrarung (Yarra) art and heritage walk xx Of interest: Yarra Yarra Falls xx 2. Indigenous art collection xx Dedicated to William Barak, Ngurungaeta (clan leader) of the 3. Koorie Heritage Trust xx Wurundjeri, who died at Coranderrk, Healesville in 1903. As 4. Freedom Fighters execution site xx a boy, he was present at the signing of John Batman’s treaty 5. Old Melbourne Cemetery site xx (the Melbourne Treaty). An outstanding leader in the struggle 6. Bunjilaka Cultural Centre xx for Aboriginal rights and justice, he guided his people with 7. Billibellary’s Walk xx courage and wisdom through extraordinary times. 8. Fitzroy Gardens scarred tree xx 9. Melbourne Cricket Ground xx 10. Kings Doman Resting Place xx 11. Aboriginal reserve site xx and Aboriginal heritage walk ii iii East Morington Peninsula 12. Stonnington Indigenous History Trail xx 33. Baluk Arts xx 13. Ngargee (corroboree) tree xx 34. Collins Settlement xx Of interest: Wurundjeri Council xx 35. Bunjil’s Cave xx 14. Merri Creek Aboriginal School Native Police xx 36. Coolart xx and the Protectorate Station Of interest: Bunyips at Tooradin xx 15. Bolin Bolin Billabong xx 16. Scarred Tree xx 17. Dandenong Police Paddocks Reserve xx Inner north 18. -
Proposal to Vary Registration of Wurundjeri Woi Wurrung Cultural
STATEMENT OF BASIS ON WHICH THE VICTORIAN ABORIGINAL HERITAGE COUNCIL CONSIDERS IT WOULD BE APPROPRIATE TO VARY THE REGISTRATION AREA OF WURUNDJERI WOI WURRUNG CULTURAL HERITAGE ABORIGINAL CORPORATION DATE OF PROPOSAL: 7 June 2021 1 Council’s View The Victorian Aboriginal Heritage Council (Council) has formed the view that it would be appropriate to exercise its power pursuant to section 155 of the Aboriginal Heritage Act 2006 (Act) to vary the registration area of Wurundjeri Woi Wurrung Cultural Heritage Aboriginal Corporation (WWW). The variation Council considers appropriate relates to some, but not all, of an extension of its registration area sought by WWW.1 2 Procedural Background of Proposal The following section provides a summary of the procedural steps leading to Council’s eventual substantive consideration of whether to exercise its power to vary the area of the WWW’s RAP application area. Council received a written request to vary the registration boundary from WWW in August 2020. It is to this request that this proposal relates. However, the procedural background to consideration of this request involves earlier discussions between WWW and Bunurong Land Council Aboriginal Corporation (BLCAC) regarding their respective registration boundaries. It is therefore useful to commence by setting out the procedural background also to the BLCAC registration boundary variation request. In 2017 BLCAC applied to Council for appointment as a registered Aboriginal party (RAP) under s 150 of the Act. Council acknowledged receipt of BLCAC’s RAP application on 24 February 2017. BLCAC’s RAP application was determined for part of the area it applied for on 19 July 2017. -
Book Week Tea Ching No Te S
. CBCA SHoRTLI Ted! 2020 SHORTLIST: EVE POWNALL AWARD FOR INFORMATION BOOKS S WEEK BOOK ABOUT THE BOOK Yarra Riverkeeper Andrew Kelly joins award-winning picture book duo Aunty Joy Murphy and Lisa Kennedy to tell the Indigenous and geographical story of Melbourne’s beautiful Yarra River, from its source to its mouth, from its pre-history to the present day. For a list of Australian curriculum content able to be addressed through studying this text, see the full comprehensive set of teaching notes available online at: scholastic.com.au/teacher-corner TEACHING TEACHING WILAM: A BIRRARUNG STORY WRITTEN BY AUNTY JOY MURPHY & ANDREW KELLY ILLUSTRATED BY LISA KENNEDY AUSTRALIAN ABORIGINAL HERITAGE empowers Wurundjeri people to look • Read together the glossary of the William Barak after their river Birrarung/ Yarra. Woiwurrung words in the text and their English meanings. Allocate students The book begins with a quote from William • Research the idea of Caring for a word to illustrate as a poster using Barak, who was Aunty Joy Murphy’s great Country and its importance to Lisa’s artwork for inspiration. Label uncle. Auntie Joy is descended from indigenous Australians and role in with both English and Woiwurrung Barak’s brother Robert Wandin. Barak looking after our environment. language. was ‘Wurundjeri Ngurungaeta’ or ‘head ENGLISH LANGUAGE & LITERACY man’ for much of the time of the early VISUAL LITERACY Cyclical Structure settlement of Melbourne and the Yarra Aboriginal artists use repetitive patterns Valley. He is the ancestral figure who This is a cyclical story about the past when they are building a structure with guides the Elders in passing on culture. -
Barak Education Resource
REMEMBERING BARAK EDUCATION RESOURCE Barak was born in the early 1820s at Brushy Creek, near present-day Croydon, in country of the Wurundjeri people. His father, Bebejan, was a Ngurungaeta (headman) of the Wurundjeri and his mother, Tooterrie, was a Ngurai-illam-wurrung woman from near Murchison on the Goulburn River. Barak experienced a dramatic change in his culture as European settlers colonised this land. It is said that he witnessed the signing of the ‘treaty’ with John Batman in 1835. In 1837 Barak attended the government’s first Yarra Mission School on a site now part of the Royal Botanic Gardens. In 1844 he joined the Aboriginal Police of the Port Phillip District and in 1863 he settled at Coranderrk Aboriginal Reserve on Badger Creek, near Healesville. He married three times and was the father of three children, all of whom died young. Barak became Ngurungaeta of the Wurundjeri in 1874 and was an influential spokesman for Aboriginal land rights and the continuation of his culture. His drawings were produced mainly at Coranderrk in the 1880s and 1890s. He died at Coranderrk on 15 August 1903. What does this photograph taken at Coranderrk in 1895 reveal to you about Barak? Compare this with the portrait also in the exhibition called ‘King Barak’ by his friend Victor de Pury. Johannes Heyer Australia 1872–1945 William Barak at work on the drawing ‘Ceremony’ at Coranderrk 1899 sepia toned gelatin silver photograph 8.5 x 8.2 cm (image) Art Gallery of South Australia, Adelaide Santos Fund for Aboriginal Art, 2000 (2000-8PH11) BARAK’S MOST IMPORTANT SUBJECT MATTER IS CEREMONY Barak’s Ceremony late 1890s shows a ‘corroboree’ at which songs and dances are being performed. -
Teacher Notes
Teacher Notes Teacher notes by ROBYN Sheahan-BrIGHT TEACHER NOTES An imprint of Walker Books Australia ISBN: 9781922244871 Wominjeka Wurundjeri balluk yearmenn koondee bik. Welcome to the traditional lands of the Wurundjeri People. The importance of acknowledgement of Australian Aboriginal custodianship of country lies at the heart of this evocative text. Aunty Joy Murphy, a respected elder of the Wurundjeri People, shares her people’s heritage with her readers. Lisa Kennedy’s stunning artwork is a fitting accompaniment to these powerful words. This book invites respect for the traditions of Aboriginal people. Welcome to Country. Author / AUntY JOY MURPHY I believe this is the first time a Welcome to Country has been published as an illustrated book and it is wonderful to see it brought to life by the beautiful artwork of Lisa Kennedy. The most important factor in Aboriginal culture is respect and this is what the Welcome to Country is all about. In traditional times, if you wanted to enter someone else’s community you needed to show them respect by asking their permission – just as you would knock on the door of a house you were visiting and wait to be invited in. After months of deliberation the Iiwiks (elders) of the host community would give permission for the yannabil (visitors) to enter community country on the understanding that the visitors would abide by the lore of the land. My people were seasonal travellers. Travelling by the seasons allowed them to be self sufficient. The host community would have already provided for themselves and their families. They would share with the visitors for a particular time.