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Home , Barrabool Hills, Bellarine Peninsula, Boon wurrung, Bunjil, Djadjawurrung, Kulin languages

Where do I live?

An Introduction to Local Indigenous People, History and Culture.

KULIN LANGUAGE GROUPS OF CONTENTS

03 About Tis Resource

04 Kulin Federation

08 (Woi wurrung)

18 Bunurong ()

29 (Watha wurrung)

37 (Information Coming Soon)

38 Dja Dja Wurrung (Information Coming Soon)

2 ABOUT THIS RESOURCE

Te ‘Where Do I Live?’ resources are designed to help For further information about Indigenous language you learn about the Indigenous custodians, culture, groups, including specific land boundaries or cultural language and history of the local area where you live, information, we recommend contacting your local highlighting that all Australians, Indigenous and Registered Aboriginal Party, visiting a local cultural centre non-Indigenous, are geographically connected by the or contacting your local council or state/territory land we live on. Understanding the cultural significance department of Aboriginal afairs. of the land you live on and the history that’s occurred We warmly invite feedback on our the ‘Where Do I there is one of the first steps you can take to end the Live?’ resources. If you’d like to contribute additional disconnect between Indigenous and non-Indigenous information, please don’t hesitate to contact our team Australians and contribute to a better shared future. [email protected] Te information presented in the ‘Where Do I Live?’ resources has been collated from publicly available online and published sources. Where available, we’ve sourced this content directly from materials published by members of the relevant Indigenous people group. We’ve provided references where possible, however, we recognise the information contained in the ‘Where Do I Live?’ resources may be contested and it doesn’t claim to be definitive.

3 KULIN FEDERATION

INTRODUCTION

Te Kulin federation is an alliance of five distinct but Prior to colonisation, Kulin groups traded resources, closely related Aboriginal language groups in south intermarried and shared a common kinship system and central Victoria. Today, many Kulin people living in and spiritual beliefs.¹ around and central Victoria continue to practice and strengthen their culture. The Kulin language groups are:

• WATHAURONG (Watha wurrung) of the western plains

• WURUNDJERI (Woi wurrung) of the catchment

• BUNURONG (Boon wurrung) of the bays and south coast

• TAUNGURUNG of the catchment

• DJA DJA WURRUNG of the northwest region ()

“WURRUNG”

Kulin languages share the word “wurrung”, meaning speech, tongue, lip or language. Each language group is referred to by its unique word for “no”, followed by wurrung. So Woi wurrung refers to the language in which woi means no, Boon wurrung is the language in which boon means no, etc.

Te name ‘Kulin’ is derived from the term for human being, which is common to each of the .

KULIN FEDERATION 4 KULIN FEDERATION

LAND AND BOUNDARIES:

Tis map provides a general indication of Kulin boundaries. they were boundaries intimately known to all the people However, as Boon wurrung people of the Bayside concerned, but that might vary from time to time. Lines area explain, drawn on maps that represent clan or language group boundaries as seen by European observers should be “Aboriginal ownership of country is a complex matter and regarded as approximate; they only reflect the situation at there is a tendency to want to place fixed boundaries the time of first contact between Koories* and Europeans, around the extent of traditional tribal territory. Tis probably without any surety that earlier times are also reflected. did not reflect the reality of traditional occupation. Te Language group boundaries were really social in nature boundaries of territory between the and and cannot be accurately rendered on paper.”³ Boon wurrung for example, were probably very fluid with frequent contact occurring between them.”² *Koorie refers to the traditional inhabitants of modern day New South Wales and Victoria. Some Kulin people Historian, Gary Presland, expands on the complexities prefer the term Kulin rather Koorie, as it’s more accurate. surrounding Kulin land boundaries; Today, the Victorian Aboriginal Heritage Council makes “Te boundaries of these language group territories were decisions regarding Registered Aboriginal Parties (RAPs), likely indicated by landscape features… Tese boundaries who are the voice of Aboriginal people in the management were well known to members of the diferent groups and and protection of Aboriginal cultural heritage in Victoria. never lightly crossed. If you want to find out who the Traditional Owners of your locality are, the RAPs map may assist you. Visit It would be a mistake, however, to think of these http://www.dpc.vic.gov.au/images/Aboriginal_Afairs/VAHC/ boundaries as fixed. In the traditional situation there statewide%20appointed%20raps-sw-24dec13.pdf may well have been some flexibility as to their location;

KULIN FEDERATION 5 KULIN FEDERATION

KULIN KINSHIP KULIN SPIRITUALITY

Traditionally, each Kulin language group was divided Te five Kulin groups share belief in the spiritual creator into multiple clans, made up of several family groups the eagle, who is believed to have shaped and (see below). moulded the natural landscape and provided the plants and animals. Bunjil also established the laws and bonds Kulin language groups share a common kinship system, that connect people to their Country.5 Another significant based on moieties. In moiety structured societies, the spiritual being in Kulin culture is Waa, who takes the form world (including people, knowledge and the environment) of a crow/raven.6 is split into halves. Each half is a mirror of the other, and to understand the whole universe these two halves must come together.

Te Kulin moieties are Waa and Bunjil. Each Kulin clan falls into one of these categories. Individuals inherit their father’s moiety, which traditionally determined their behaviour, relationships and potential marriage partners. Individuals couldn’t marry someone of the same moiety, leading to a vast and intricate network of relationships between the Kulin groups. Marriage also imposed a mutual obligation on each clan to provide access to resources, resulting in reciprocal sharing of resources and assisted healthy land management.4

KULIN ALLIANCE

WOI WURRUNG BUNURONG WATHAURUNG TAUNGURUNG (WURUNDJER) (BOON WURRUNG) (WATHA WURRUNG)

BURINYUNG-BULLUK MAYONE-BULLUK NGARUK-WILLAM YALLOCK-WILLAM -WILLAM YOWENGERRE (WAA) (BUNJIL) (BUNJIL) (BUNJIL) (BUNJIL) (BUNJIL)

FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT FAMILY-BASED UNIT (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE) (15-20 PEOPLE)

KULIN FEDERATION 6 KULIN FEDERATION

REFERENCES

1 Presland, G. 2008, “Kulin”, eMelbourne - The 4 Barwick, D. 1984, “Mapping the Past: an Atlas of Encyclopedia of Melbourne Online, School of Historical Victorian Clans 1835-1904. Part 1”, in Aboriginal and Philosophical Studies, University of Melbourne, History, Vol. 8 (2), pg. 106

http://www.emelbourne.net.au/biogs/EM00214b.htm 5 Chappell, L., Haines, C., Oliver, K., Roberts D. and http://www.emelbourne.net.au/biogs/EM00814b.htm Wilson, S. 2010, Leaders for Indigenous

2 Bayside City Council, Bayside’s Statement of Cultural Heritage Trail, pg. 8 Commitment to http://www.committeeforgeelong.com.au/media/10458/

www.bayside.vic.gov.au/caring_for_bayside/indigenous_ 2008-2010_indigenous_cultural_heritage_trail.pdf bayside_statement.htm 6 Presland, G. 2008, “Boon Wurrung”, eMelbourne

3 Presland, G. 2010, First People: Te Eastern Kulin - Te Encyclopedia of Melbourne Online, School of of Melbourne, and Central Victoria, Historical and Philosophical Studies, University Museum Victoria Publishing, Melbourne, pg. 16 of Melbourne, http://www.emelbourne.net.au/biogs/EM00214b.htm

KULIN FEDERATION 7 WURUNDJERI (WOI WURRUNG)

09 Who are Wurundjeri people?

09 Wurundjeri Today

10 Land

10 Culture

11 Kinship

12 Language

12 First Contact

13 Frontier Violence

13 Batman Treaty

14 Missions and Reserves

15 Cultural Centres

16 References

KULIN LANGUAGE GROUPS OF VICTORIA WURUNDJERI (WOI WURRUNG)

WHO ARE WURUNDJERI WURUNDJERI TODAY PEOPLE?

Wurundjeri people are the direct descendants of the Despite the impacts of colonisation, the Wurundjeri original custodians of modern-day Melbourne. The community remains strong and vibrant today. Many Wurundjeri clan is one of four clans that make up Wurundjeri people continue to practise Wurundjeri the Woi wurrung language group. However, the term culture, perform ceremonies and pass on knowledge ‘Wurundjeri’ is often used to refer to all Woi to younger generations.8 wurrung people.7 Te Wurundjeri Tribe Land Compensation and Cultural Woi wurrung people belong to the Kulin Federation, Heritage Council (Wurundjeri Council) is at the centre which is made up of five distinct but closely related of a lot of this cultural activity. Te Wurundjeri Council language groups. Te other groups are Bunurong (Boon provides cultural heritage services, land management, wurrung) of the bays and south coast, Taungurung of cultural practices for events, education and training, the Goulburn River catchment, Wathaurung (Watha language and naming services and cultural consultancy. wurrung) of the western plains and Dja Dja wurrung of Find out more at the northwest region (Loddon River). http://wurundjeri.com.au

2015 Reconciliation Week Event, Victoria

WURUNDJERI PEOPLE 9 WURUNDJERI (WOI WURRUNG)

LAND CULTURE

Wurundjeri people are recognised as the Traditional Woi wurrung people share their spiritual creator Bunjil Owners of a large area that includes the inner city of with the five other Kulin language groups. Bunjil ofen Melbourne and extends north of the Great Dividing takes the form of a wedge-tailed eagle and is believed Range, east to , south to Mordialloc to have shaped and moulded the natural landscape, Creek and to the mouth of the . provided the plants and animals and established a code of laws and social rules to live by.10 Tese laws enable Wurundjeri people’s relationship with this land extends people to live on the land in harmony with society and in back tens of thousands of years, and is underpinned by balance with the environment. Trough dance, painting, cultural and spiritual values.9 song and story, tales have been passed down since the Creation Times.11

WURUNDJERI PEOPLE 10 WURUNDJERI (WOI WURRUNG)

KINSHIP

Tere are four Woi wurrung clans. Tese are Gunung- Prior to colonisation, each clan was governed by a willam-balluk, Kurang-jang-balluk, Marin-balluk and head-man or Ngurungaeta (pronounced na-run-getta). Wurundjeri-balluk. Tese clans are divided into patrilineal Te clans occupied clearly defined territories, and access moieties (social groups); Bunjil (the eagle) or Waa (the to the other clans’ lands was strictly regulated. crow). Tis moiety system is common to all of the For more information about Indigenous Kinship Kulin groups. systems see:

Woi wurrung clans are in the Waa moiety, except for http://australianstogether.org.au/stories/detail/ Gunung-willam-balluk members who are Bunjil. kinship-and-skin-names Traditionally, a person’s moiety dictated their behaviour and determined their social and spiritual relationships and responsibilities.

No. Clan Name Area Moiety

1 Gunung-willam-balluk South of around and Bunjil

2 Kurang-jang-balluk Inland of Yalukit-willam (Boon wurrung) in the area between Waa and Werribee River

3 Marin-balluk Te area between the and Kororoit Creek Waa

4a Wurundjeri-balluk 1. Northern side of the Yarra, from Maribyrnong River Waa (Wurundjeri-willam to patriline, in three 2. About Heidelberg, to source of Yarra River sections) 3. South bank of the Yarra from upstream to Yarra flats and northern slopes of the

4b Wurundjeri-balluk From upper Yarra, south east to Koo-wee-rup Swamp and Waa (Baluk-willam patriline) headwaters of Latrobe River, southwest near to Cranbourne/Dandenong

Table taken from Presland, G. 2010, First People: Te Eastern Kulin of Melbourne, Port Phillip and Central Victoria, Museum Victoria Publishing, Melbourne, pg. 25

WURUNDJERI PEOPLE 11 WURUNDJERI (WOI WURRUNG)

LANGUAGE FIRST CONTACT

During colonisation, government policies and practices European settlers begun arriving in Woi wurrung Country banned and discouraged Indigenous Australians from in the 1930s, attracted to the prime pastoral land. By speaking their languages. Consequently, many Indigenous 1835, Melbourne was officially established. As the Australian languages have been partially or completely settlement of Melbourne expanded, it became increasingly lost. Although much of the Woi wurrung language was difcult for Aboriginal people to source food within lost during colonisation, today there are eforts in the traditional land boundaries, sometimes resulting in Wurundjeri community to revive their language. inter-clan violence. Settlers also hunted wildlife at unprecedented levels, and sheep and cattle trampled and destroyed much of the native vegetation and habitat. As Melbourne grew and traditional food sources diminished, many dispossessed Wurundjeri people gravitated towards the fringes of the settlement where food was more readily available.12

“Although the Kulin sought to defend their lands, they were soon overwhelmed by the sheer number of settlers who continued to arrive. Before long, the settlers had taken possession of most of the habitable land in Victoria, displacing the Kulin, as well as many other Aboriginal nations, and driving them to the edge of survival. Tose who survived were pushed to the fringes of colonial society and were not welcome in the newly founded city of Melbourne.” - Giordano Nanni and Andrea James13

Dancers respond to a ceremony, Belgrave, Victoria

WURUNDJERI PEOPLE 12 WURUNDJERI (WOI WURRUNG)

FRONTIER VIOLENCE BATMAN TREATY

Relationships between Wurundjeri people and Europeans On the 6th June 1835, , a grazier and explorer, (Ngamajet) varied, but for the most part they were heavily presented Wurundjeri Elders with a land-use agreement. influenced by the European desire for land, underlined Commonly referred to as the Batman Treaty, this by an imperial belief in British superiority.14 Tis sense of document was later presented to the British government superiority ofen gave way to contempt which, combined to claim that local Aboriginal people had granted Batman with greed for property, fear and insecurity, frequently access to their land in exchange for goods and rations. resulted in violence.15 Te treaty was judged invalid, and it was noted that “if it was acknowledged that the Aborigines (sic) had the right “At the heart of the ensuing conflict was the fundamental to dispose of their land as they saw fit, then the Crown’s issue of land. To the original inhabitants it was an claim to all Australian lands would be in doubt.”21 As of inseparable part of their identity, spirituality and way of 2016, Batman’s Treaty is the only land-use agreement life; to the newcomers, it was a vital source of economic that has sought to recognise European occupation of wealth, and the primary reason why they had migrated and pre-existing Aboriginal rights to the land.22 to this part of the world.” - Giordano Nanni and Andrea James16

Between 1836 and 1844, an estimated 40 Europeans and 113 Aboriginal people were ofcially recorded as killed in conflicts in the Port Phillip area. However, according to some historians, “ofcials routinely tried to obscure the high rate of Aboriginal deaths.”17

Sexual violence against Aboriginal girls and women was also common, ofen resulting in the transmission of sexually transmitted diseases and infertility.18

By the late 1800s, dispossession, dislocation, frontier violence and introduced diseases had caused the deaths of over 90 per cent of Victoria’s original Aboriginal population.19 20

Despite this devastation, Wurundjeri people have not only survived colonisation, but are actively reviving, Estate, Healesville, Victoria practising and celebrating Wurundjeri culture and identity today.

WURUNDJERI PEOPLE 13 WURUNDJERI (WOI WURRUNG)

MISSIONS AND RESERVES

CORANDERRK

From the 1840s, Kulin people sought to ensure their peo- petitions, deputations and enlisting the aid of influential ples’ survival by petitioning local authorities for access allies, politicians and journalists. Despite these eforts, to some of their lands. In 1863, afer several setbacks, they were unable to prevent the closure of Coranderrk in Woi wurrung leaders were finally granted a site where 1924. Coranderrk reserve was revoked in 1948. their people could live as a community. Tis site became In 1998, a small section of the original reserve was known as Coranderrk. Woi wurrung people were joined at purchased on behalf of the descendants of the Coranderrk by members of other Kulin language groups, Coranderrk community by the Indigenous Land Fund.25 although doing so contradicted their cultural protocols.

Te Kulin families who founded Coranderrk considered themselves free men and women and pioneers of a self-governing community. Presbyterian lay preacher, John Green, ofcially managed the station and had formal authority over its residents. However, he was an advocate for Aboriginal self-determination, advising the Board for the Protection of Aborigines (the Board) that “(my) method of managing the blacks (sic) is to allow them to rule themselves as much as possible.”23

Despite significant challenges, Coranderrk thrived during its early years as the people transformed the property into a highly productive farm.24 But in 1874, the Board conspired to dismiss Green because they disagreed with his management approach and his advocacy for Aboriginal self-determination. Following Green’s removal, the Board took an authoritarian approach to managing Coranderrk and ultimately sought to close the station down and remove the residents.

Led by famous Wurundjeri activist, , residents fought the Board tirelessly for the right to Coranderrk Cemetery, Healesville, Victoria remain at Coranderrk. Teir resistance included strikes,

WURUNDJERI PEOPLE 14 WURUNDJERI (WOI WURRUNG)

CULTURAL CENTRES

WURUNDJERI TRIBE LAND AND COMPENSATION CULTURAL HERITAGE COUNCIL

CONTACT: Level 1, Providence Building Abbotsford Convent 1 St Heliers Street Abbotsford VIC 3067 (03) 8673 0901

http://wurundjeri.com.au

Coranderrk Estate, Healesville, Victoria

WURUNDJERI PEOPLE 15 WURUNDJERI (WOI WURRUNG)

REFERENCES

7 Presland, G. 2010, First People: Te Eastern Kulin 13 Nanni, G. and James, A. 2013, Coranderrk: We Will of Melbourne, Port Phillip and Central Victoria, Show the Country, Aboriginal Studies Press, pg. 6 Melbourne, Museum Victoria Publishing, pg. 21 14 Fitzgerald, E. 2014, Welcome to Wurundjeri 8 Fitzgerald, E. 2014, Welcome to Wurundjeri Country: Te Wurundjeri History of Yarra, Country: Te Wurundjeri History of Yarra, Yarra City Council, pg. 7,

Yarra City Council, pg. 7, http://aboriginalhistoryofyarra.com.au/1-introduction/ http://aboriginalhistoryofyarra.com.au/ 15 13-wurundjeri-today/ Garden, D, 1984, Victoria: A History, Melbourne, Tomas Nelson Australia, pg. 53-54 9 Fitzgerald, E. 2014, Welcome to Wurundjeri 16 Country: Te Wurundjeri History of Yarra, Nanni, G. and James, A. 2013, Coranderrk: We Will Yarra City Council, pg. 7, Show the Country, Aboriginal Studies Press, pg. 6

http://aboriginalhistoryofyarra.com.au/1-introduction/ 17 Edmonds, P. 2010, Urbanising Frontiers: Indigenous Peoples and Settlers in Nineteenth 10 Chappell, L., Haines, C., Oliver, K., Roberts D. and Century Pacific Rim Cities, Vancouver, University of Wilson, S. 2010, Leaders for Geelong Indigenous British Columbia Press, pg. 123. Cultural Heritage Trail, pg. 8

http://www.committeeforgeelong.com.au/media/ 18 Fitzgerald, E. 2014, Welcome to Wurundjeri 10458/2008-2010_indigenous_cultural_heritage_ Country: Te Wurundjeri History of Yarra, trail.pdf Yarra City Council, pg. 25,

http://aboriginalhistoryofyarra.com.au/10-violence/ 11 Zoos Victoria, Dreaming the Indigenous Way: An Experience of Wurundjeri Culture Background 19 Broome, R. 1994, : Black Notes, pg. 12, Responses to White Dominance 1788-1994, http://www.zoo.org.au/sites/default/files/ New South Wales, Allen & Unwin, pg. 71 Dreaming-bckgrd-notes.pdf 20 Broome, R. 2005, : 12 Fitzgerald, E. 2014, Welcome to Wurundjeri A History Since 1800, New South Wales, Country: Te Wurundjeri History of Yarra, Allen & Unwin, pg. xxi Yarra City Council, pg. 10-11,

http://aboriginalhistoryofyarra.com.au/1-introduction/

WURUNDJERI PEOPLE 16 WURUNDJERI (WOI WURRUNG)

21 Christie, M. 1979, Aborigines in Colonial Victoria 1835-86, , Sydney University Press

22 Fitzgerald, E. 2014, Welcome to Wurundjeri Country: Te Wurundjeri History of Yarra, Yarra City Council, pg. 13,

http://aboriginalhistoryofyarra.com.au/1-introduction/

23 Nanni, G. and James, A. 2013, Coranderrk: We Will Show the Country, Aboriginal Studies Press

24 State Library of Victoria, Coranderrk Mission,

http://ergo.slv.vic.gov.au/explore-history/fight-rights/ indigenous-rights/coranderrk-mission

25 Attwood, B. ‘Coranderrk’, eMelbourne: Te City Past and Present, School of Historical Studies, University of Melbourne,

http://www.emelbourne.net.au/biogs/EM00405b.htm#/ start-of-content

WURUNDJERI PEOPLE 17 WATHAURONG (WATHA WURRUNG)

30 Who are Wathaurong people?

30 Wathaurong Today

31 Land

32 Culture and Kinship

32 Language

33 First Contact

33 Government Reserves

34 Geelong Buntingdale Mission

34 William Buckley

35 Cultural Centres

36 References

KULIN LANGUAGE GROUPS OF VICTORIA WATHAURONG (WATHA WURRUNG)

WHO ARE WATHAURONG WATHAURONG TODAY PEOPLE?

Wathaurong (or Watha wurrung) people are the direct Today, many Wathaurong people maintain a strong sense descendants of the original custodians of the Geelong, of cultural pride and belonging. Wathaurong people and Beaufort districts of Victoria.51 continue to practise culture, uphold the dignity of their ancestors and pass on knowledge to future generations. Wathaurong people are part of the Kulin Federation, which is made up of five distinct but closely related language groups. Te other Kulin groups are Woi wurrung (Wurundjeri) of the Yarra catchment, Bunurong (Boon wurrung) of the bays and south coast, Taungurung of the Goulburn River catchment and Dja Dja wurrung of the northwest region (Loddon River).

Tanderrum ceremony, Melbourne, Victoria

WATHAURONG PEOPLE 19 WATHAURONG (WATHA WURRUNG)

LAND

Wathaurong people are Traditional Owners of the land stretching south of Geelong towards Lorne, north towards Ballarat and south east to the Werribee River, including the . Prior to European arrival, these lands were rich in natural resources. Te grasslands provided a sustainable hunting ground, and the coastal areas provided shellfish, mussels and oysters.52 Wathaurong people have cared for this Country for thousands of years, and continue to do so today.

WATHAURONG PEOPLE 20 WATHAURONG (WATHA WURRUNG)

CULTURE AND KINSHIP LANGUAGE

Te Kulin groups, including Wathaurong people, share During colonisation, government policies and practices their spiritual creator Bunjil, the wedge tail eagle. Bunjil banned and discouraged Indigenous Australians from is believed to have shaped and moulded the natural speaking their languages. Consequently, many Indigenous landscape, provided the plants and animals and Australian languages have been partially or completely established the laws and bonds that connect people to lost. Te Wathaurong language is no longer spoken and their Country.53 Traditionally, these laws enabled people has largely been lost as a result of colonisation. However, to live on the land in harmony with society and in balance the Victorian Aboriginal Corporation for Languages’ with the environment. Wathaurong Language Program has recovered over 7,000 Wathaurong words. Prior to colonisation, the Watha wurrung language group included around 25 clans who belonged to specific geographic areas within the Geelong Region. For example, the Yaawangi clan are thought to have occupied the area, the Wada Wurrung Balug clan are thought to have occupied the Barrabool Hills and the Bengalat Balug clan are thought to have occupied Indented Heads.54

Traditionally, Wathaurong clans were organised into two moieties, either Bunjil the eagle or Waa the crow, which individuals inherited from their father.55

For more information about moiety kinship systems see: http://australianstogether.org.au/stories/detail/ kinship-and-skin-names

Tanderrum ceremony, Melbourne, Victoria

WATHAURONG PEOPLE 21 WATHAURONG (WATHA WURRUNG)

FIRST CONTACT GOVERNMENT RESERVES

Geelong was colonised by Europeans between 1836- In 1838, the Port Philip Aboriginal Protectorate was 1838. In the following years, many Wathaurong people established. Four British ‘protectors’ were appointed to died or were killed as a result of declining food sources travel with Aboriginal groups, learn their languages, set due to the introduction of sheep and cattle, competition up schools for them and act as their advocates in court. over resources and a severe influenza epidemic in 1839. However, the protectors brought large families with them As one historian writes, which made it difficult to travel. Consequently they established central stations at Narre Warren, Mount “Tat there is so little known about the social organisation Rouse, Franklinford and Mitchellstown on the Goulburn of the Wada Wurrung bespeaks the rapidity with which River. Tey were given a hostile reception by local squatters, they were physically destroyed by settlers seeking press and even colonial powers, who viewed the undisputed possession of their lands.”56 Protectorate as a threat to their authority.57

It’s hard to determine the extent to which the Protectorate modified the impact of white settlement on Indigenous societies. Aboriginal people were still dispossessed, raped, killed and ridiculed, and their languages and cultures were undermined. However, the Protectorate stations did ofer a place of refuge and a source of food and medicine for those who survived the loss of land, disease and violence.58

Te Protectorate was shut down in 1849, marking a decade of relative government neglect. In 1860, Wathaurong people had three reserves gazetted for their use: Steiglitz, 259 hectares between the Moorabool and Werribee Rivers (1860–1902); Karngun, 1.2 hectares on the east bank of the (1861–1900); and Mount Duneed, one acre (1861–1906). In the latter part of the 1860s, a fourth reserve was gazetted at Chepstowe, on Baillie Creek; it was closed in 1901. Many Wathaurong were also encouraged to settle at Coranderrk, in present day Healesville.59

WATHAURONG PEOPLE 22 WATHAURONG (WATHA WURRUNG)

GEELONG BUNTINGDALE WILLIAM BUCKLEY MISSION

In 1839, the Wesleyan Missionary Society established William Buckley was an escaped convict who became the Buntingdale Mission on a grant of land on the south famous for living with Aboriginal people from 1803-1835. side of the Barwon River, near Geelong. Two ordained He was adopted by the Wathaurong Balug clan, who missionaries were appointed to Buntingdale, Benjamin believed Buckley was the spirit of Muranggurk, a clan Hurst and Francis Tuckfield. member long since dead. During this time, Buckley had no contact with the white community.61 Te Mission had quite a progressive strategy; while Hurst remained permanently at the Mission, maintaining the school, Tuckfield travelled with local Aboriginal groups to learn their languages and customs. It’s highly likely that Wathaurong people were among the groups he encountered. Tuckfield regularly reported the mistreatment of Aboriginal people and criticised government inaction but little notice was taken and violence, disease and demoralisation slowly killed many Aboriginal clans.

Te Buntingdale Mission was closed in 1848 due to the declining Aboriginal population.60

WATHAURONG PEOPLE 23 WATHAURONG (WATHA WURRUNG)

CULTURAL CENTRES

NARANA CREATIONS ABORIGINAL CULTURAL CENTRE WATHAURONG ABORIGINAL CO-OPERATIVE

Narana is an Aboriginal Cultural Tourism and Education Te Wathaurong Aboriginal Co-operative provides a Centre, a Cultural Display and Performance building, as space where local Indigenous people can experience well as a new Art Gallery and Retail outlet. cultural connectedness and celebrate culture and identity.

Narana staf share their extensive knowledge of Aboriginal CONTACT: 62 Morgan Street culture and history and offer a range of arts and North Geelong VIC 3215 culture programs. 03 5277 0044

http://www.wathaurong.org.au CONTACT: Narana Creations 410 Torquay Rd Geelong VIC 3216 (03) 5241 5700

http://www.narana.com.au

THE WATHAURUNG ABORIGINAL CORPORATION

Te Wathaurung Aboriginal Corporation (trading as Wadawurrung) are the recognised Traditional Owners of Wathaurong Country. Tey provide cultural heritage services, land management, cultural practices for events, education and training and language and naming services.

CONTACT: 99 Mair Street East, Ballarat VIC 3350

http://wathcorp.com.au

WATHAURONG PEOPLE 24 WATHAURONG (WATHA WURRUNG)

REFERENCES

51 Clark, I. 1995, Scars in the landscape : a register 56 Corris, P. 1968 Aborigines and Europeans in Western of massacre sites in Western Victoria 1803-1859, Victoria, Australian Institute of Aboriginal Studies, Aboriginal Studies Press for the Australian Institute pg. 277 cited in Clark, I. 1990 Aboriginal Languages of Aboriginal and Torres Strait Islander Studies, and Clans: an historical atlas of western and central pg. 141-168 Victoria, 1800-1900, Monash Publications in Geography No. 37. 52 Chappell, L., Haines, C., Oliver, K., Roberts D. and Wilson, S. 2010, Leaders for Geelong Indigenous 57 Christie, M. 2008 Te Port Philip Aboriginal Cultural Heritage Trail, pg. 8 Protectorate, accessed from

http://www.committeeforgeelong.com.au/media/10 http://www.emelbourne.net.au/biogs/EM01169b.htm 458/2008-2010_indigenous_cultural_heritage_trail.pdf 58 Christie, M. 2008 Te Port Philip Aboriginal 53 Chappell, L., Haines, C., Oliver, K., Roberts D. and Protectorate, accessed from

Wilson, S. 2010, Leaders for Geelong Indigenous http://www.emelbourne.net.au/biogs/EM01169b.htm Cultural Heritage Trail, pg. 8 59 Clark, I. 1995, Scars in the landscape : a register of http://www.committeeforgeelong.com.au/media/10 massacre sites in Western Victoria 1803-1859, 458/2008-2010_indigenous_cultural_heritage_trail.pdf Aboriginal Studies Press for the Australian Institute 54 Chappell, L., Haines, C., Oliver, K., Roberts D. and of Aboriginal and Torres Strait Islander Studies, Wilson, S. 2010, Leaders for Geelong Indigenous pg. 141-168 Cultural Heritage Trail, pg. 8 60 Harris, J. 2013, One Blood: 200 Years of Aboriginal http://www.committeeforgeelong.com.au/media/10 Encounter with (ebook), Concilia Ltd., 458/2008-2010_indigenous_cultural_heritage_trail.pdf pg. 149-152

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