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Yuin

The Yuin nation, also spelt Djuwin, is a group of Australian Aboriginal peoples from the South Coast of New South Wales. All Yuin people share ancestors who spoke, as their first language, one or more of the Yuin language dialects. Sub-groupings of the Yuin people are made on the basis of language and other cultural features; groups include the Brinja or Brinja-Yuin, Budawang, Murramarang, Yuin-Monaro, Djiringanj, Walbunja, and more. They had a close association with the Thaua people.

Yuin people
Aka: Thurga (Tindale)
Dhawa (AIATSIS), Dhu Dhurga (SIL)
South east corner bioregion
Hierarchy
Language family:Pama–Nyungan
Language branch:Yuin–Kuric
Language group:Yuin
(shared word for man)
(a.k.a. Thurga)
(shared word for no)
Group dialects: Dhurga
Area
Bioregion:South east corner
Location:South Coast (NSW)
Coordinates:36°30′S 149°45′E / 36.500°S 149.750°E / -36.500; 149.750
Notable individuals

Name and identity edit

The ethnonym Yuin ("man") was selected by early Australian ethnographer, Alfred Howitt, to denote two distinct tribes of New South Wales, namely the Djiringanj and the Thaua.[1][a] In Howitt's work, the Yuin were divided into northern (Kurial-Yuin) and southern (Gyangal-Yuin) branches.[2]

The term "Yuin" is commonly used by South Coast Aboriginal people to describe themselves,[3][4] although in a 2016 New South Wales native title application for land overlapping Yuin country, "South Coast people" is used.[5] The name is also spelt Djuwin[6] and Juwin.[7]

The native title application depends on establishing the South Coast Aboriginal people as a distinct and continuing group that has existed since colonisation.[4] South Coast Aboriginal people have identified 59 apical ancestors that lived during the settlement of the region in 1810–1830; current South Coast Aboriginal people are either descended from these ancestors or integrated into families that descend from these ancestors.[5]

In 2018, the National Native Title Tribunal ruled that the South Coast people represent a "single cohesive kinship population" going back to colonisation, governed by shared rules, with a "single system of religion" centred on the figure Darhumulan, a marine-based economy, sacred sites that continue to be recognised, exogamous marriage rules, and a male initiation ceremony called Bunan (remembered, but not practised since the 1920s).[5]

Language edit

Dialects of the Yuin language group include the Djiringanj, Thaua, Walbanga, Wandandian[8][9] and Dhurga languages, from north of Moruya River[10] to Nowra.

Country edit

 
Map prepared by National Native Title Tribunal of the area of the South Coast people native title claim

The country the Yuin ancestors occupied, used, and enjoyed reached across from Cape Howe to the Shoalhaven River and inland to the Great Dividing Range. Their descendants claim rights to be recognised as the traditional owners of the land and water from Merimbula to the southern head of the sea entrance of the Shoalhaven River. The Yuin people consisted of 12 clans at the time of European arrival in the area.[11]

The Yuin groups include:

The Yuin are set out as follows by Howitt (1904):[10]

  • Guyangal Yuin (South-Yuin)

              (1) Thauaira, east of Mallacoota Inlet.

              (2) Tadera-manji,- in the Bega district.

              (3) Bugelli-manji, in the Moruya district

  • Kurial-Yuin (North-Yuin)

              (4) Name not ascertained, in the Braidwood district.

              (5) Name not ascertained, in the Ulladulla district.

              (6) Gurungatta-manji, in the Lower Shoalhaven River district.

Contemporary sources report that the Brinja-Yuin people's traditional lands extended along the "Lagoon Coast", south of the Moruya River to South Kianga,[14] or further south to the Wagonga Inlet at Narooma.[20][21] The Bugelli-manji people lived around Moruya.[22][23]

During the push in the late 1970s and early 1980s to protect Mumbulla Mountain, Wallaga Lake people led by Guboo Ted Thomas described the Yuin tribe as "shar[ing] the one walkabout from Mallacoota in the south to the Shoalhaven River in the north".[24]

In 2016, 12 applicants representing South Coast Aboriginals lodged a native title claim in the Federal Court for Yuin country in New South Wales. The claim is made by 52 family groups and was approved by more than 500 Aboriginal people. The claim extends into the ocean and includes traditional fishing rights.[4] In 2018, the registration was accepted.[5]

History edit

The population before 1788 has been estimated at about 11,000 between Cape Howe and Batemans Bay. The population was reduced to only 600 by the mid nineteenth century due to smallpox epidemics in 1789 and 1830, as well as tribal battles and the spread of venereal disease from whalers.[12]

The Eurobodalla Shire Council signed a Local Agreement with the Northern Yuin people in 1998. In 2001, a Memorandum of Understanding was signed between the Bega, Eden and Merrimans Local Aboriginal Land Councils, the Native Title Holders and the Bega Valley Shire Council.[25]

The Yuin at Twofold Bay near Eden had mutual cooperation with the killer whales of Eden.[26]

Places edit

 
King Merriman, Umbarra, with King plate photographed about 1900

The Yuin are considered as the traditional owners of Wallaga Lake land.[12] The former Wallaga Lake National Park is incorporated into Gulaga National Park.[27] Gulaga Mountain, in the Gulaga National Park, is described by Aboriginal people as the place of ancestral origin for Yuin people. Gulaga itself symbolises the mother,[28] and has several sacred sites relating to places where the women went for storytelling and to participate in ceremonies and to give birth.[29]

Umbarra, aka Merriman Island, in Wallaga Lake is a particularly sacred place for the Yuin people. On 25 November 1977, it was the first place in New South Wales to be declared an Aboriginal Heritage site by the New South Wales National Parks and Wildlife Service (NPWS). The island was named after Umbarra, aka King Merriman, leader of the Yuin, who died in 1904. His wife was Queen Narelle.[30]

Mumbulla Mountain, located in the middle of Bega Valley Shire, was named after "King" Jack Mumbulla, a leader of the Yuin people.[31][32] Mumbulla Mountain is the central place of significance in Biamanga National Park,[28] and is known for its importance in men's initiation ceremonies.[32][29]

On 6 May 2006 the freehold titles to Gulaga and Biamanga National Parks were handed back to the Yuin people by the New South Wales Government.[29] Freehold title of Gulaga National Park are held in trust for the Aboriginal owners by Merrimans and Wagonga Local Aboriginal Land Councils, while that of Biamanga are held in trust by Merrimans and Bega Local Aboriginal Land Councils.[33] Both parks are co-managed by the traditional owners and the NPWS.[29]

Barunguba / Montague Island (dual-named in November 2021[34]) is known to the Yuin people as Barunguba[35][36] (sometimes spelt Barranguba). Barunguba is regarded as being the son of Gulaga, along with Najanuga; Barunguba being the oldest son and allowed out to sea, whereas Najanuga had to stay close to his mother.[37]

Kinship and marriage edit

The exact arrangement of Yuin kinship before colonisation is not clear, although early ethnographers reported that they did not have a moiety or section system (where a people are split into two or four intermarrying groups). Instead, Yuin kinship would have involved "extensive networks of relatedness within and between exogamous intermarrying country groups".[38]

Marriage should be exogamous between family groups, as determined by the spiritual connections of those families. However, these family connections are no longer a "a strong element" of contemporary Yuin kinship.[39] To the extent that they are known, family spiritual connections are inherited, and there are still some Yuin families associated with certain animals.[39] Yuin typically do not marry people with connections to the same personal or family beings (see below, Relationship with the natural world).[40]

Skin groups edit

Multiple Yuin have described a system of "skin groups" (subsets of language groups) that would "govern social behaviours and interaction, determining those with whom individuals can (and cannot) talk, marry, trade, as well as identifying their natural enemies". However, most Yuin these days are "not familiar with this level of the system".[39]

Relationship with the natural world edit

Yuin people had, and in many cases still have, spiritual, mutual relationships with an aspect of the natural world. These spiritual connections are represented by animals, and these connections come with obligations and relationships, not just to the animal but to other humans and to places and things associated with that animal.[41]

Anthropologist Alfred William Howitt briefly described Yuin spiritual connections with animals in 1904, in The native tribes of south-east Australia.[42] Howitt, and other early ethnographers, used the Ojibwe term "totem" to describe these spiritual connections, as they saw commonalities between Aboriginal Australian spiritual connections to animals and those of First Nations and Native Americans.[43] The term is not widely used by Yuin[44] and the term "totemism" is not well-regarded by them,[45] but Yuin authors often use the term "totem" in works for wider audiences.[46][47][48][49][50]

Yuin believe these spiritual animals to have been made in the Dreamtime by an ancestral creator, although not all spiritual animals have Dreamtime stories associated with them (or those stories have been lost).[51] Dreamtime stories for the creation of the diving birds and the black swan are recorded by Susan Dale Donaldson.[52]

The best known Yuin spiritual animals are the Pacific black duck (Umbarra) and the Black swan.[41] The Black Duck was the moojingarl of King Merriman, who is named Umbarra after it, and a duck-shaped island in Wallaga Lake is named Merriman Island.[53] Umbarra was believed to communicate with black ducks, who would warn him of danger.[53]

In 2003, Rose, James and Watson identified six levels of "interacting beings" spoken of by the Yuin, also described as "families within families" by Yuin woman Mary Duroux. The six families described (and, in brackets, the alternative terms used by Yuin elder Randall Mumbler) are:[54][55]

  1. Beings interacting with the Yuin nation ("tribal totem")
  2. Beings interacting with tribes or named groups (N/A);
  3. Beings interacting with families (operating like clans) ("family totem");
  4. Beings interacting with skin groups (N/A);
  5. Initiation totems and names ("ceremonial totem");
  6. Beings interacting with specific individuals ("personal totem"; also called "individual totem" or moojingarl in other sources).

A Yuin's responsibilities to these beings, and their responsibilities to that Yuin, varied depending on the level of the relationship. For example, while a Yuin is expected to protect animals of their moojingarl,[56] Guboo Ted Thomas described no obligation to protect the black duck as his relationship with it was only on a "nation" level.[57]

Donaldson also briefly mentions "gender totems".[55]

Some animals, including the Black Duck, can have spiritual connections with Yuin at any of these levels.[58] Yuin typically do not eat animals with which they have a spiritual connection, which are considered part of their extended family[56] – restrictions which may extend to related animals (all ducks, for example, because of the Black Duck connection).[40]

Yuin elder Randall Mumbler describes the significance of the different levels of connection:[59]

There are personal, family, tribal, and ceremonial totems. The ceremonial totem gives you status if you've been through the law, the tribal totem connects you with everyone in your tribe, the family totem connects you with your family and the personal totem is your best mate

Susan Dale Donaldson has assembled a preliminary list of Yuin spiritual connections, consisting of 20 birds, two marine animals (bream and whale), seven terrestrial mammals and three reptiles.[60]

Specific animals edit

The black duck is the symbol for the Yuin people, and may be particularly significant for Yuin who may not have a moojingarl or do not know their family's spiritual connection due to dispossession and assimilation.[61][57] Yuin have a spiritual connection (but not a "totem" one) with Mount Gulaga, believed to be the origin of the Yuin. From Gulaga, Merriman Island is visibly duck-shaped.[62]

Genealogist and researcher Dave Tout, a relative of King Merriman, has identified at least four groups and their spiritual connection:[39]

Beings interacting with families edit

In 1904, the ethnologist Howitt described Yuin "totems" as patrilineal (i.e. inherited from the father), and gave budjan, mura and jimbir as Yuin terms for these "totems".[43] Errors in Howitt's account that have been identified by contemporary Yuin include his use of budjan for "totem" (it just means "bird") and that inheritance was only patrilineal, as there is also matrilineal inheritance of family connections.[63]

There are still some Yuin families associated with certain animals.[39] Many family connections are with birds – in which case they may be called "family birds".[64]

Initiation totems and names edit

Howitt described a "medicine man" bestowing a "second totem" (additional to a family "totem") on a Yuin man at his initiation. Contemporary Yuin describe the process as a "discussion" between elder and initiand about which animal is personally significant, rather than a bestowal, and variously describe the spiritual connection as a "secret" or "ceremonial" one, or as a "personal" one.[65]

Donaldson says that ceremonial connections are earned by Yuin who "attain a certain ritual status".[66] Many ceremonial relationships are with fish.[66] Ceremonial connections are associated to the "specialised powers" that "clever people" have, such as Umbarra's power to turn into a whirlwind.[67]

Yuin women may receive up to four new names during their spiritual training. The first two level names are open but the third and fourth are secret. However, unlike other kinship relationships described here, the names are not those of animals; examples include plant names, sacred place names, spirit women names and the word for "female warrior".[65]

Beings interacting with individuals edit

The Yuin word for a personal spiritual connection with an animal, moojingarl, literally means "my friend" (from moodji, friend, and gaarl, my) and involves reciprocity with that animal and a place or places where it is commonly found.[62] Yuin typically do not marry people with connections to the same personal or family beings.[40]

A moojingarl is believed to "appear" unexpectedly, with its behaviour variously indicating approval, that all is well or that danger approaches.[68] A person's "spirit" is expected to return to their moojingarl, so the appearance of a dolphin may remind viewers of a relative whose moojingarl was the dolphin.[62] A moojingarl is believed to reveal itself to a Yuin person, rather than be chosen for them.[69]

King Merriman described to Howitt that his black duck budjan ("bird", translated by Howitt as "totem") resided in his breast, and that if it were killed, Merriman would die as well. Merriman describes an attack by a person of the lace-lizard "totem", who sent a lace-lizard to crawl down Merriman's throat; it almost managed to eat the budjan in his breast.[70]

Yuin elder Harrison says that your "personal totem" is "whatever comes near you when you are born".[56]

Spiritual beliefs edit

Messenger birds edit

Some Yuin believe in "messenger birds" or "mail birds", who are believed to communicate with their calls. Mopokes calling from a particular direction indicate that people are approaching from a particular direction (if they sing "fast and happy") or that a death occurred in the direction from which they are coming (if they call while slowly approaching from a distance).[71] Willie wagtails deliver bad news, like the death of a loved one, and swans flying north indicate approaching storms.[71] Yuin woman Eileen Morgan identifies four messenger birds (curlews, mail-birds, black ducks and owls), but also two mammals (black dogs and black wallabies).[72]

When angered, "wind birds" (perhaps whip birds) are believed to make the west wind blow by whistling.[71]

Dulagal edit

Some Yuin believe in dulagal (also rendered doolagarl) or "hairy man", a powerful being that lives on Mount Gulaga or in the bush between Bermagui and Mumbulla, but travels down to the coast. Guboo Ted Thomas describes him as having red eyes, no neck and a long forehead, and walking "from side to side". Yuin children were warned not to stray from the campsite for fear of dulagal, and he was said to be able to draw people to him or put them to sleep, and to imitate bird sounds. People could escape dulagal by burning green bush leaves. Yuin woman Eileen Morgan (and a sister of Thomas) associates dulagal with the yowie, although that particular term was not used by the Yuin.[73][74]

Notable Yuin edit

  • King Paddy Nurrang, King of Bergalia or Baragalia(?), of the Brinja people[75][76]
  • Umbarra (died 1904), aka King Merriman,[77] leader of the Djiringanj for many years from the late 1800s[78]
  • Biamanga (died 1919), aka King Jack Mumbulla, also written Mumbler[80] and Mumbla, and also referred to as John Biamanga Mumbler,[81] elder and leader after whom Mumbulla Mountain and Biamanga National Park are named.[31][32] In 1912 white authorities declared him king of the Wallaga Lake tribe, and gave him a brass breast-plate. Biamanga was the son of an Aboriginal man with the surname Mumbler/Mumbla and Elizabeth Mumbla Turner, and married Rose Gunaal (Gunnal)[82]) Carpenter (1880–1971).[81] Biamanga took over the leadership of the Wallaga Lake clan from Umbarra (see below).[78]
    • Percy Mumbler (1907–1991), son of Biamanga and Rose, elder and land rights activist[81][82]

Notes edit

  1. ^ "In the early days of white contact there was a compulsion to try and find major units in Australia of the kinds familiar to the people of Europe. Layman recorders were not satisfied to accept the autonomous tribal units that they were in contact with as the largest ones present. Soon several tribes extending along the south coast of New South Wales were treated together as the 'Yuin,' because they were all familiar with the word as meaning 'man.'." (Tindale 1974, p. 156)

Citations edit

  1. ^ Tindale 1974, p. 193.
  2. ^ Howitt 1904, pp. 81–82.
  3. ^ AIATSIS 2017.
  4. ^ a b c Coote 2018.
  5. ^ a b c d NNTT.
  6. ^ National Parks and Wildlife Service (October 2014). Plan of Management: Yuin Bangguri (Mountain) Parks: Incorporating Gulaga National Park and Biamanga National Park (PDF). Office of Environment and Heritage NSW. p. 8. ISBN 978-1-74359-862-7. Retrieved 20 August 2021.
  7. ^ S67 Yuin at the Australian Indigenous Languages Database, Australian Institute of Aboriginal and Torres Strait Islander Studies
  8. ^ Cook 2013, p. 9.
  9. ^ The Canberra Times 19 Aug 2015.
  10. ^ a b Howitt 1904, p. 82.
  11. ^ Interview with Graham Moore (Yuin Elder)
  12. ^ a b c d e The Aboriginal Peoples – The Yuin Tribes 2004.
  13. ^ a b c Luff 2005.
  14. ^ a b Warner, Harry (1965–1976). "Reconnaissance Report on the Brinja Tribe Material Culture and Per-History (Archaeology) of The Lagoon Coast (Moruya Heads to South Kianga NSW)" (PDF). Detailed description of AIATSIS' holdings of the Warner Collection. AIATSIS. Retrieved 18 August 2021. Collection includes nine volumes of Harry Warner's research material, drawings, sketches, figures, diagrams and maps relating to Harry Warner's archaeological reconnaissance of the Lagoon Coast. Catalogue entry.
  15. ^ Zdanowicz, Cathy (18 August 2021). "Serendipitous discovery: Reuniting a collection of Brinja Community material". AIATSIS.
  16. ^ "Noel Butler". Australian Geographic. Retrieved 20 August 2021.
  17. ^ "Miryyal: Budawang Aboriginal". Ulladulla.Info. 22 January 2010. Retrieved 20 August 2021.
  18. ^ a b c "South Coast New South Wales". AIATSIS. 26 January 2015. Retrieved 20 August 2021.
  19. ^ "Aboriginal History – Eurobodalla". South Coast Travel. Retrieved 20 August 2021.
  20. ^ "Tuross Head History". Welcome to Tuross Head. Retrieved 19 August 2021.
  21. ^ "About us". Minga Aboriginal Experiences. 11 October 2018. Retrieved 19 August 2021.
  22. ^ "Aboriginal Moruya". Moruya and District Historical Society. Retrieved 19 August 2021.
  23. ^ "The History of Moruya: The Yuin People". Moruya Community. Retrieved 19 August 2021.
  24. ^ Thomas & Stacey 1980.
  25. ^ Mazel 2005.
  26. ^ ABC South East NSW 2013.
  27. ^ Gulaga National Park 2006.
  28. ^ a b Debus 2006.
  29. ^ a b c d Allen, Craig (2 April 2016). "Sacred mountains celebrate decade back under Aboriginal management". ABC News. Australia Wide. Australian Broadcasting Corporation. Retrieved 21 August 2021.
  30. ^ Corkhill, William Henry, 1846–1936 (1900), The funeral of Queen Narelle, wife of King Merriman at Wallaga Lake (Photo){{citation}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  31. ^ a b Mumballa Foundation 2004.
  32. ^ a b c "The Indigenous Story of Mt Mumbulla / Mumbulla Falls". About the Sapphire Coast NSW. Retrieved 20 August 2021.
  33. ^ Pacey 2006.
  34. ^ "Significant sites dual named on the south coast". Department of Planning, Industry and Environment (New South Wales). 30 November 2021. Retrieved 25 December 2021.   Text may have been copied from this source, which is available under a Attribution 4.0 International (CC BY 4.0) licence.
  35. ^ "Home page". Montague Island. Retrieved 21 August 2021.
  36. ^ "Montague Island". Visit NSW. Retrieved 21 August 2021.
  37. ^ Foster 2006.
  38. ^ Toner 2015.
  39. ^ a b c d e Rose, James & Watson 2003, p. 45.
  40. ^ a b c Donaldson 2012, pp. 10–13, 16–17.
  41. ^ a b Donaldson 2012, p. 1.
  42. ^ Donaldson 2012, p. 9.
  43. ^ a b Howitt 1904.
  44. ^ Donaldson 2012, p. 5.
  45. ^ Rose, James & Watson 2003, p. 39.
  46. ^ Mumbler & Thomas, p. i,ix.
  47. ^ Harrison & McConchie 2009.
  48. ^ Preschool 2015.
  49. ^ Guboo 1997.
  50. ^ Morgan 1994, pp. 9, 171.
  51. ^ Donaldson 2012, pp. 11, 14.
  52. ^ Donaldson 2012, pp. 14–15.
  53. ^ a b Donaldson 2012, p. 11.
  54. ^ Rose, James & Watson 2003, pp. 42–43.
  55. ^ a b Donaldson 2012.
  56. ^ a b c Harrison & McConchie 2009, p. 91.
  57. ^ a b Rose, James & Watson 2003, pp. 43–44.
  58. ^ Donaldson 2012, pp. 11–12, 18.
  59. ^ Donaldson 2012, p. 15.
  60. ^ Donaldson 2012, pp. 36–38.
  61. ^ Donaldson 2012, pp. 12, 14.
  62. ^ a b c Donaldson 2012, p. 14.
  63. ^ Rose, James & Watson 2003, pp. 39–40.
  64. ^ Donaldson 2012, p. 17.
  65. ^ a b Rose, James & Watson 2003, pp. 45–46.
  66. ^ a b Donaldson 2012, p. 18.
  67. ^ Donaldson 2012, pp. 11–12.
  68. ^ Donaldson 2012, p. 13.
  69. ^ Donaldson 2012, p. 16.
  70. ^ Howitt 1904, p. 147.
  71. ^ a b c Donaldson 2012, pp. 20–21.
  72. ^ Morgan 1994.
  73. ^ Morgan 1994, pp. 111–113.
  74. ^ Mumbler & Thomas.
  75. ^ Gibbney, H. J. (Herbert James); Eurobodalla Shire Council (1980), Eurobodalla: History of the Moruya District, Library of Australian History in association with the Council of the Shire of Eurobodalla, p. 79, ISBN 978-0-908120-35-2, King of Bergalia brass plate by John Hawdon
  76. ^ St. John the Evangelist's Church (Moruya, N.S.W.) (1965), The parish church of St. John the Evangelist, Moruya, 1890-1965, St John's Church
  77. ^ a b . mumbulla.org. Archived from the original on 10 March 2005.
  78. ^ a b c "Djiringanj – Yuin Nation". Bermagui Historical Society. Retrieved 22 August 2021.
  79. ^ Corkhill, William Henry, 1846–1936 (1900), The funeral of Queen Narelle, wife of King Merriman at Wallaga Lake (Photo){{citation}}: CS1 maint: multiple names: authors list (link) CS1 maint: numeric names: authors list (link)
  80. ^ Corkhill, 1846–1936, William Henry (1890), Neddy, Biamanga (Jack Mumbler), an unidentified man and Umbarra (Merriman) at Wallaga Lake, New South Wales, ca. 1900 (Photo){{citation}}: CS1 maint: numeric names: authors list (link)
  81. ^ a b c (PDF). Coastal Custodians. 2 (11): 7–8. February–March 2006. Archived from the original (PDF) on 21 March 2011. Retrieved 22 August 2021 – via NSW Dept of the Environment.
  82. ^ a b Stewart, Jodie (9 December 2014). "Percy Mumbler". Australian Dictionary of Biography. Retrieved 22 August 2021.
  83. ^ Brown, Bill (28 May 2013). "We and the land are one – Guboo Ted Thomas". Australian Broadcasting Corporation. Retrieved 20 August 2021.
  84. ^ . Murandak. 5 April 2012. Archived from the original on 5 April 2012.

Sources edit

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  • "The Aboriginal whalers of Eden". ABC South East NSW. 29 October 2013. Retrieved 12 May 2018.
  • "Application Details". National Native Title Tribunal. Retrieved 19 December 2018.
  • Cook, Kevin (2013). Making Change Happen: Black & White Activists Talk to Kevin Cook about Aboriginal, Union and Liberation Politics. ANU Press. p. 9.
  • Coote, Gavin (20 February 2018). "Cultural fishing rights in Yuin native title claim gathers momentum". ABC News. Retrieved 19 December 2018.
  • Debus, Bob (2006). "Formal handback of Biamanga and Gulaga national parks to Aboriginal community: Media release – Friday, 3 February 2006". New South Wales Department of Environment and Climate Change. Retrieved 22 May 2006.
  • Donaldson, Susan Dale (2012). (PDF). Eurobodalla Shire Council. Archived from the original (PDF) on 14 June 2018.
  • Foster, Warren (2006). "Gulaga told by Warren Foster". Stories of the Dreaming. Australian Museum. Retrieved 22 May 2006.
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  • "Gulaga National Park". New South Wales Department of Environment and Climate Change. 2006. Retrieved 22 May 2006.
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  • . Internet Archive cached version from 10 March 2005 of The Mumballa Foundation web site. 2004. Archived from the original on 10 March 2005. Retrieved 22 May 2006.
  • Mumbler, Percy; Thomas, Guboo Ted. "Umbarra – Australian Institute of Aboriginal and Torres Strait Islander Studies (AIATSIS)". AIATSIS. Retrieved 19 December 2018.
  • Pacey, Laurelle (11 May 2006). "Handing back heartbeat of Yuin nation". Narooma News. Retrieved 22 May 2006.
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  • Rose, Deborah; James, Diana; Watson, Christine (May 2003). Indigenous kinship with the natural world in New South Wales (PDF). NSW National Parks and Wildlife Service. ISBN 0-7313-6704-9.
  • "South Coast New South Wales". AIATSIS. 11 May 2017. Retrieved 19 December 2018.
  • Thomas, Guboo Ted; Stacey, Wesley (1980). Mumbulla spiritual contact. Canberra: Research School of Pacific Studies, Australian National University. ISBN 978-0909596712 – via Trove.
  • Tindale, Norman Barnett (1974). Aboriginal Tribes of Australia: Their Terrain, Environmental Controls, Distribution, Limits, and Proper Names (PDF). Australian National University. ISBN 978-0-708-10741-6.
  • Toner, P.G. (2015). Strings of Connectedness (PDF). Australian National University.

External links edit

  • Accessed 9 June 2008
  • Accessed 9 2008
  • Accessed from South Australian Museum website 9 June 2008

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The Yuin nation also spelt Djuwin is a group of Australian Aboriginal peoples from the South Coast of New South Wales All Yuin people share ancestors who spoke as their first language one or more of the Yuin language dialects Sub groupings of the Yuin people are made on the basis of language and other cultural features groups include the Brinja or Brinja Yuin Budawang Murramarang Yuin Monaro Djiringanj Walbunja and more They had a close association with the Thaua people Yuin peopleAka Thurga Tindale Dhawa AIATSIS Dhu Dhurga SIL South east corner bioregionHierarchyLanguage family Pama NyunganLanguage branch Yuin KuricLanguage group Yuin shared word for man a k a Thurga shared word for no Group dialects DhurgaDjiringanj Tindale Thaua Tindale Walbanga Tindale Wandandian Tindale AreaBioregion South east cornerLocation South Coast NSW Coordinates 36 30 S 149 45 E 36 500 S 149 750 E 36 500 149 750Notable individualsGuboo Ted Thomas Henry Harry Penrith Burnum Burnum Contents 1 Name and identity 2 Language 3 Country 4 History 5 Places 6 Kinship and marriage 6 1 Skin groups 7 Relationship with the natural world 7 1 Specific animals 7 2 Beings interacting with families 7 3 Initiation totems and names 7 4 Beings interacting with individuals 8 Spiritual beliefs 8 1 Messenger birds 8 2 Dulagal 9 Notable Yuin 10 Notes 10 1 Citations 11 Sources 12 External linksName and identity editThe ethnonym Yuin man was selected by early Australian ethnographer Alfred Howitt to denote two distinct tribes of New South Wales namely the Djiringanj and the Thaua 1 a In Howitt s work the Yuin were divided into northern Kurial Yuin and southern Gyangal Yuin branches 2 The term Yuin is commonly used by South Coast Aboriginal people to describe themselves 3 4 although in a 2016 New South Wales native title application for land overlapping Yuin country South Coast people is used 5 The name is also spelt Djuwin 6 and Juwin 7 The native title application depends on establishing the South Coast Aboriginal people as a distinct and continuing group that has existed since colonisation 4 South Coast Aboriginal people have identified 59 apical ancestors that lived during the settlement of the region in 1810 1830 current South Coast Aboriginal people are either descended from these ancestors or integrated into families that descend from these ancestors 5 In 2018 the National Native Title Tribunal ruled that the South Coast people represent a single cohesive kinship population going back to colonisation governed by shared rules with a single system of religion centred on the figure Darhumulan a marine based economy sacred sites that continue to be recognised exogamous marriage rules and a male initiation ceremony called Bunan remembered but not practised since the 1920s 5 Language editMain article Yuin Kuric languages Dialects of the Yuin language group include the Djiringanj Thaua Walbanga Wandandian 8 9 and Dhurga languages from north of Moruya River 10 to Nowra Country edit nbsp Map prepared by National Native Title Tribunal of the area of the South Coast people native title claimThe country the Yuin ancestors occupied used and enjoyed reached across from Cape Howe to the Shoalhaven River and inland to the Great Dividing Range Their descendants claim rights to be recognised as the traditional owners of the land and water from Merimbula to the southern head of the sea entrance of the Shoalhaven River The Yuin people consisted of 12 clans at the time of European arrival in the area 11 The Yuin groups include Walbanga or Walbunja north of present day Moruya River 12 13 Murramurang north of Deua River to south of Lake Conjola 12 13 Dyiringanj or Djiringanj from Corunna Lake south to Bega and west to the top of the range 12 13 Brinja from South Kianga to Moruya River 14 15 Budawang 16 17 18 Murramarang 19 18 Yuin Monaro 18 The Yuin are set out as follows by Howitt 1904 10 Guyangal Yuin South Yuin 1 Thauaira east of Mallacoota Inlet 2 Tadera manji in the Bega district 3 Bugelli manji in the Moruya district Kurial Yuin North Yuin 4 Name not ascertained in the Braidwood district 5 Name not ascertained in the Ulladulla district 6 Gurungatta manji in the Lower Shoalhaven River district Contemporary sources report that the Brinja Yuin people s traditional lands extended along the Lagoon Coast south of the Moruya River to South Kianga 14 or further south to the Wagonga Inlet at Narooma 20 21 The Bugelli manji people lived around Moruya 22 23 During the push in the late 1970s and early 1980s to protect Mumbulla Mountain Wallaga Lake people led by Guboo Ted Thomas described the Yuin tribe as shar ing the one walkabout from Mallacoota in the south to the Shoalhaven River in the north 24 In 2016 12 applicants representing South Coast Aboriginals lodged a native title claim in the Federal Court for Yuin country in New South Wales The claim is made by 52 family groups and was approved by more than 500 Aboriginal people The claim extends into the ocean and includes traditional fishing rights 4 In 2018 the registration was accepted 5 History editThe population before 1788 has been estimated at about 11 000 between Cape Howe and Batemans Bay The population was reduced to only 600 by the mid nineteenth century due to smallpox epidemics in 1789 and 1830 as well as tribal battles and the spread of venereal disease from whalers 12 The Eurobodalla Shire Council signed a Local Agreement with the Northern Yuin people in 1998 In 2001 a Memorandum of Understanding was signed between the Bega Eden and Merrimans Local Aboriginal Land Councils the Native Title Holders and the Bega Valley Shire Council 25 The Yuin at Twofold Bay near Eden had mutual cooperation with the killer whales of Eden 26 Places edit nbsp King Merriman Umbarra with King plate photographed about 1900The Yuin are considered as the traditional owners of Wallaga Lake land 12 The former Wallaga Lake National Park is incorporated into Gulaga National Park 27 Gulaga Mountain in the Gulaga National Park is described by Aboriginal people as the place of ancestral origin for Yuin people Gulaga itself symbolises the mother 28 and has several sacred sites relating to places where the women went for storytelling and to participate in ceremonies and to give birth 29 Umbarra aka Merriman Island in Wallaga Lake is a particularly sacred place for the Yuin people On 25 November 1977 it was the first place in New South Wales to be declared an Aboriginal Heritage site by the New South Wales National Parks and Wildlife Service NPWS The island was named after Umbarra aka King Merriman leader of the Yuin who died in 1904 His wife was Queen Narelle 30 Mumbulla Mountain located in the middle of Bega Valley Shire was named after King Jack Mumbulla a leader of the Yuin people 31 32 Mumbulla Mountain is the central place of significance in Biamanga National Park 28 and is known for its importance in men s initiation ceremonies 32 29 On 6 May 2006 the freehold titles to Gulaga and Biamanga National Parks were handed back to the Yuin people by the New South Wales Government 29 Freehold title of Gulaga National Park are held in trust for the Aboriginal owners by Merrimans and Wagonga Local Aboriginal Land Councils while that of Biamanga are held in trust by Merrimans and Bega Local Aboriginal Land Councils 33 Both parks are co managed by the traditional owners and the NPWS 29 Barunguba Montague Island dual named in November 2021 34 is known to the Yuin people as Barunguba 35 36 sometimes spelt Barranguba Barunguba is regarded as being the son of Gulaga along with Najanuga Barunguba being the oldest son and allowed out to sea whereas Najanuga had to stay close to his mother 37 Kinship and marriage editThe exact arrangement of Yuin kinship before colonisation is not clear although early ethnographers reported that they did not have a moiety or section system where a people are split into two or four intermarrying groups Instead Yuin kinship would have involved extensive networks of relatedness within and between exogamous intermarrying country groups 38 Marriage should be exogamous between family groups as determined by the spiritual connections of those families However these family connections are no longer a a strong element of contemporary Yuin kinship 39 To the extent that they are known family spiritual connections are inherited and there are still some Yuin families associated with certain animals 39 Yuin typically do not marry people with connections to the same personal or family beings see below Relationship with the natural world 40 Skin groups edit Multiple Yuin have described a system of skin groups subsets of language groups that would govern social behaviours and interaction determining those with whom individuals can and cannot talk marry trade as well as identifying their natural enemies However most Yuin these days are not familiar with this level of the system 39 Relationship with the natural world editYuin people had and in many cases still have spiritual mutual relationships with an aspect of the natural world These spiritual connections are represented by animals and these connections come with obligations and relationships not just to the animal but to other humans and to places and things associated with that animal 41 Anthropologist Alfred William Howitt briefly described Yuin spiritual connections with animals in 1904 in The native tribes of south east Australia 42 Howitt and other early ethnographers used the Ojibwe term totem to describe these spiritual connections as they saw commonalities between Aboriginal Australian spiritual connections to animals and those of First Nations and Native Americans 43 The term is not widely used by Yuin 44 and the term totemism is not well regarded by them 45 but Yuin authors often use the term totem in works for wider audiences 46 47 48 49 50 Yuin believe these spiritual animals to have been made in the Dreamtime by an ancestral creator although not all spiritual animals have Dreamtime stories associated with them or those stories have been lost 51 Dreamtime stories for the creation of the diving birds and the black swan are recorded by Susan Dale Donaldson 52 The best known Yuin spiritual animals are the Pacific black duck Umbarra and the Black swan 41 The Black Duck was the moojingarl of King Merriman who is named Umbarra after it and a duck shaped island in Wallaga Lake is named Merriman Island 53 Umbarra was believed to communicate with black ducks who would warn him of danger 53 In 2003 Rose James and Watson identified six levels of interacting beings spoken of by the Yuin also described as families within families by Yuin woman Mary Duroux The six families described and in brackets the alternative terms used by Yuin elder Randall Mumbler are 54 55 Beings interacting with the Yuin nation tribal totem Beings interacting with tribes or named groups N A Beings interacting with families operating like clans family totem Beings interacting with skin groups N A Initiation totems and names ceremonial totem Beings interacting with specific individuals personal totem also called individual totem or moojingarl in other sources A Yuin s responsibilities to these beings and their responsibilities to that Yuin varied depending on the level of the relationship For example while a Yuin is expected to protect animals of their moojingarl 56 Guboo Ted Thomas described no obligation to protect the black duck as his relationship with it was only on a nation level 57 Donaldson also briefly mentions gender totems 55 Some animals including the Black Duck can have spiritual connections with Yuin at any of these levels 58 Yuin typically do not eat animals with which they have a spiritual connection which are considered part of their extended family 56 restrictions which may extend to related animals all ducks for example because of the Black Duck connection 40 Yuin elder Randall Mumbler describes the significance of the different levels of connection 59 There are personal family tribal and ceremonial totems The ceremonial totem gives you status if you ve been through the law the tribal totem connects you with everyone in your tribe the family totem connects you with your family and the personal totem is your best mate Susan Dale Donaldson has assembled a preliminary list of Yuin spiritual connections consisting of 20 birds two marine animals bream and whale seven terrestrial mammals and three reptiles 60 Specific animals edit The black duck is the symbol for the Yuin people and may be particularly significant for Yuin who may not have a moojingarl or do not know their family s spiritual connection due to dispossession and assimilation 61 57 Yuin have a spiritual connection but not a totem one with Mount Gulaga believed to be the origin of the Yuin From Gulaga Merriman Island is visibly duck shaped 62 Genealogist and researcher Dave Tout a relative of King Merriman has identified at least four groups and their spiritual connection 39 Wadthi Wadthi northern group Lyrebird Wadthi Wadthi southern group Spotted owl Yeerimbine south of Twofold Bay Killer whale Wandian Mount Sassafrass EagleBeings interacting with families edit In 1904 the ethnologist Howitt described Yuin totems as patrilineal i e inherited from the father and gave budjan mura and jimbir as Yuin terms for these totems 43 Errors in Howitt s account that have been identified by contemporary Yuin include his use of budjan for totem it just means bird and that inheritance was only patrilineal as there is also matrilineal inheritance of family connections 63 There are still some Yuin families associated with certain animals 39 Many family connections are with birds in which case they may be called family birds 64 Initiation totems and names edit Howitt described a medicine man bestowing a second totem additional to a family totem on a Yuin man at his initiation Contemporary Yuin describe the process as a discussion between elder and initiand about which animal is personally significant rather than a bestowal and variously describe the spiritual connection as a secret or ceremonial one or as a personal one 65 Donaldson says that ceremonial connections are earned by Yuin who attain a certain ritual status 66 Many ceremonial relationships are with fish 66 Ceremonial connections are associated to the specialised powers that clever people have such as Umbarra s power to turn into a whirlwind 67 Yuin women may receive up to four new names during their spiritual training The first two level names are open but the third and fourth are secret However unlike other kinship relationships described here the names are not those of animals examples include plant names sacred place names spirit women names and the word for female warrior 65 Beings interacting with individuals edit The Yuin word for a personal spiritual connection with an animal moojingarl literally means my friend from moodji friend and gaarl my and involves reciprocity with that animal and a place or places where it is commonly found 62 Yuin typically do not marry people with connections to the same personal or family beings 40 A moojingarl is believed to appear unexpectedly with its behaviour variously indicating approval that all is well or that danger approaches 68 A person s spirit is expected to return to their moojingarl so the appearance of a dolphin may remind viewers of a relative whose moojingarl was the dolphin 62 A moojingarl is believed to reveal itself to a Yuin person rather than be chosen for them 69 King Merriman described to Howitt that his black duck budjan bird translated by Howitt as totem resided in his breast and that if it were killed Merriman would die as well Merriman describes an attack by a person of the lace lizard totem who sent a lace lizard to crawl down Merriman s throat it almost managed to eat the budjan in his breast 70 Yuin elder Harrison says that your personal totem is whatever comes near you when you are born 56 Spiritual beliefs editMessenger birds edit Some Yuin believe in messenger birds or mail birds who are believed to communicate with their calls Mopokes calling from a particular direction indicate that people are approaching from a particular direction if they sing fast and happy or that a death occurred in the direction from which they are coming if they call while slowly approaching from a distance 71 Willie wagtails deliver bad news like the death of a loved one and swans flying north indicate approaching storms 71 Yuin woman Eileen Morgan identifies four messenger birds curlews mail birds black ducks and owls but also two mammals black dogs and black wallabies 72 When angered wind birds perhaps whip birds are believed to make the west wind blow by whistling 71 Dulagal edit See also Yowie Some Yuin believe in dulagal also rendered doolagarl or hairy man a powerful being that lives on Mount Gulaga or in the bush between Bermagui and Mumbulla but travels down to the coast Guboo Ted Thomas describes him as having red eyes no neck and a long forehead and walking from side to side Yuin children were warned not to stray from the campsite for fear of dulagal and he was said to be able to draw people to him or put them to sleep and to imitate bird sounds People could escape dulagal by burning green bush leaves Yuin woman Eileen Morgan and a sister of Thomas associates dulagal with the yowie although that particular term was not used by the Yuin 73 74 Notable Yuin editKing Paddy Nurrang King of Bergalia or Baragalia of the Brinja people 75 76 Umbarra died 1904 aka King Merriman 77 leader of the Djiringanj for many years from the late 1800s 78 Queen Narelle or Nerelle 77 wife of Umbarra 79 78 Biamanga died 1919 aka King Jack Mumbulla also written Mumbler 80 and Mumbla and also referred to as John Biamanga Mumbler 81 elder and leader after whom Mumbulla Mountain and Biamanga National Park are named 31 32 In 1912 white authorities declared him king of the Wallaga Lake tribe and gave him a brass breast plate Biamanga was the son of an Aboriginal man with the surname Mumbler Mumbla and Elizabeth Mumbla Turner and married Rose Gunaal Gunnal 82 Carpenter 1880 1971 81 Biamanga took over the leadership of the Wallaga Lake clan from Umbarra see below 78 Percy Mumbler 1907 1991 son of Biamanga and Rose elder and land rights activist 81 82 Edwin Guboo Ted Thomas 1909 2002 83 Jimmy Little 1937 2012 on his father s side 84 Notes edit In the early days of white contact there was a compulsion to try and find major units in Australia of the kinds familiar to the people of Europe Layman recorders were not satisfied to accept the autonomous tribal units that they were in contact with as the largest ones present Soon several tribes extending along the south coast of New South Wales were treated together as the Yuin because they were all familiar with the word as meaning man Tindale 1974 p 156 Citations edit Tindale 1974 p 193 Howitt 1904 pp 81 82 AIATSIS 2017 a b c Coote 2018 a b c d NNTT National Parks and Wildlife Service October 2014 Plan of Management Yuin Bangguri Mountain Parks Incorporating Gulaga National Park and Biamanga National Park PDF Office of Environment and Heritage NSW p 8 ISBN 978 1 74359 862 7 Retrieved 20 August 2021 S67 Yuin at the Australian Indigenous Languages Database Australian Institute of Aboriginal and Torres Strait Islander Studies Cook 2013 p 9 The Canberra Times 19 Aug 2015 a b Howitt 1904 p 82 Interview with Graham Moore Yuin Elder a b c d e The Aboriginal Peoples The Yuin Tribes 2004 a b c Luff 2005 a b Warner Harry 1965 1976 Reconnaissance Report on the Brinja Tribe Material Culture and Per History Archaeology of The Lagoon Coast Moruya Heads to South Kianga NSW PDF Detailed description of AIATSIS holdings of the Warner Collection AIATSIS Retrieved 18 August 2021 Collection includes nine volumes of Harry Warner s research material drawings sketches figures diagrams and maps relating to Harry Warner s archaeological reconnaissance of the Lagoon Coast Catalogue entry Zdanowicz Cathy 18 August 2021 Serendipitous discovery Reuniting a collection of Brinja Community material AIATSIS Noel Butler Australian Geographic Retrieved 20 August 2021 Miryyal Budawang Aboriginal Ulladulla Info 22 January 2010 Retrieved 20 August 2021 a b c South Coast New South Wales AIATSIS 26 January 2015 Retrieved 20 August 2021 Aboriginal History Eurobodalla South Coast Travel Retrieved 20 August 2021 Tuross Head History Welcome to Tuross Head Retrieved 19 August 2021 About us Minga Aboriginal Experiences 11 October 2018 Retrieved 19 August 2021 Aboriginal Moruya Moruya and District Historical Society Retrieved 19 August 2021 The History of Moruya The Yuin People Moruya Community Retrieved 19 August 2021 Thomas amp Stacey 1980 Mazel 2005 ABC South East NSW 2013 Gulaga National Park 2006 a b Debus 2006 a b c d Allen Craig 2 April 2016 Sacred mountains celebrate decade back under Aboriginal management ABC News Australia Wide Australian Broadcasting Corporation Retrieved 21 August 2021 Corkhill William Henry 1846 1936 1900 The funeral of Queen Narelle wife of King Merriman at Wallaga Lake Photo a href Template Citation html title Template Citation citation a CS1 maint multiple names authors list link CS1 maint numeric names authors list link a b Mumballa Foundation 2004 a b c The Indigenous Story of Mt Mumbulla Mumbulla Falls About the Sapphire Coast NSW Retrieved 20 August 2021 Pacey 2006 Significant sites dual named on the south coast Department of Planning Industry and Environment New South Wales 30 November 2021 Retrieved 25 December 2021 nbsp Text may have been copied from this source which is available under a Attribution 4 0 International CC BY 4 0 licence Home page Montague Island Retrieved 21 August 2021 Montague Island Visit NSW Retrieved 21 August 2021 Foster 2006 Toner 2015 a b c d e Rose James amp Watson 2003 p 45 a b c Donaldson 2012 pp 10 13 16 17 a b Donaldson 2012 p 1 Donaldson 2012 p 9 a b Howitt 1904 Donaldson 2012 p 5 Rose James amp Watson 2003 p 39 Mumbler amp Thomas p i ix Harrison amp McConchie 2009 Preschool 2015 Guboo 1997 Morgan 1994 pp 9 171 Donaldson 2012 pp 11 14 Donaldson 2012 pp 14 15 a b Donaldson 2012 p 11 Rose James amp Watson 2003 pp 42 43 a b Donaldson 2012 a b c Harrison amp McConchie 2009 p 91 a b Rose James amp Watson 2003 pp 43 44 Donaldson 2012 pp 11 12 18 Donaldson 2012 p 15 Donaldson 2012 pp 36 38 Donaldson 2012 pp 12 14 a b c Donaldson 2012 p 14 Rose James amp Watson 2003 pp 39 40 Donaldson 2012 p 17 a b Rose James amp Watson 2003 pp 45 46 a b Donaldson 2012 p 18 Donaldson 2012 pp 11 12 Donaldson 2012 p 13 Donaldson 2012 p 16 Howitt 1904 p 147 a b c Donaldson 2012 pp 20 21 Morgan 1994 Morgan 1994 pp 111 113 Mumbler amp Thomas Gibbney H J Herbert James Eurobodalla Shire Council 1980 Eurobodalla History of the Moruya District Library of Australian History in association with the Council of the Shire of Eurobodalla p 79 ISBN 978 0 908120 35 2 King of Bergalia brass plate by John Hawdon St John the Evangelist s Church Moruya N S W 1965 The parish church of St John the Evangelist Moruya 1890 1965 St John s Church a b Yuin Peoples mumbulla org Archived from the original on 10 March 2005 a b c Djiringanj Yuin Nation Bermagui Historical Society Retrieved 22 August 2021 Corkhill William Henry 1846 1936 1900 The funeral of Queen Narelle wife of King Merriman at Wallaga Lake Photo a href Template Citation html title Template Citation citation a CS1 maint multiple names authors list link CS1 maint numeric names authors list link Corkhill 1846 1936 William Henry 1890 Neddy Biamanga Jack Mumbler an unidentified man and Umbarra Merriman at Wallaga Lake New South Wales ca 1900 Photo a href Template Citation html title Template Citation citation a CS1 maint numeric names authors list link a b c Can you help Find Our Mob PDF Coastal Custodians 2 11 7 8 February March 2006 Archived from the original PDF on 21 March 2011 Retrieved 22 August 2021 via NSW Dept of the Environment a b Stewart Jodie 9 December 2014 Percy Mumbler Australian Dictionary of Biography Retrieved 22 August 2021 Brown Bill 28 May 2013 We and the land are one Guboo Ted Thomas Australian Broadcasting Corporation Retrieved 20 August 2021 Jimmy Little Murandak 5 April 2012 Archived from the original on 5 April 2012 Sources edit The Aboriginal Peoples The Yuin Tribes Taken from the book Bermagui A Century of Features and Families by Ron Gaha and Judy Hearn Internet Archive cached version from 10 March 2005 of The Mumballa Foundation web site 2004 Archived from the original on 10 March 2005 Retrieved 22 May 2006 The Aboriginal whalers of Eden ABC South East NSW 29 October 2013 Retrieved 12 May 2018 Application Details National Native Title Tribunal Retrieved 19 December 2018 Cook Kevin 2013 Making Change Happen Black amp White Activists Talk to Kevin Cook about Aboriginal Union and Liberation Politics ANU Press p 9 Coote Gavin 20 February 2018 Cultural fishing rights in Yuin native title claim gathers momentum ABC News Retrieved 19 December 2018 Debus Bob 2006 Formal handback of Biamanga and Gulaga national parks to Aboriginal community Media release Friday 3 February 2006 New South Wales Department of Environment and Climate Change Retrieved 22 May 2006 Donaldson Susan Dale 2012 Exploring ways of knowing protecting acknowledging Aboriginal totems across the Eurobodalla Far South Coast NSW Final report PDF Eurobodalla Shire Council Archived from the original PDF on 14 June 2018 Foster Warren 2006 Gulaga told by Warren Foster Stories of the Dreaming Australian Museum Retrieved 22 May 2006 Guboo Ted Thomas 1997 Renewing the dreaming Guboo Ted Thomas New South Wales N A Gulaga National Park New South Wales Department of Environment and Climate Change 2006 Retrieved 22 May 2006 Harrison Max Dulumunmun McConchie Peter 2009 My people s dreaming an Aboriginal elder speaks on life land spirit and forgiveness Warriewood Finch Publishing ISBN 978 1876451967 via Trove Howitt Alfred William 1904 The native tribes of south east Australia PDF Macmillan Indigenous rights organiser Kevin Cook opened the pathways for all Australians The Canberra Times 19 August 2015 Retrieved 19 December 2018 Luff Erika 2005 Aboriginal Overview Cultural map Bega Valley Shire Council Retrieved 22 May 2006 Mazel Odette 2005 Yuin Nation Agreements Agreements Treaties and Negotiated Settlements ATNS project Archived from the original on 11 February 2006 Retrieved 22 May 2006 Morgan Eileen 1994 The calling of the spirits Canberra Aboriginal Studies Press ISBN 978 0855752552 Mumballa Foundation Internet Archive cached version from 10 March 2005 of The Mumballa Foundation web site 2004 Archived from the original on 10 March 2005 Retrieved 22 May 2006 Mumbler Percy Thomas Guboo Ted Umbarra Australian Institute of Aboriginal and Torres Strait Islander Studies AIATSIS AIATSIS Retrieved 19 December 2018 Pacey Laurelle 11 May 2006 Handing back heartbeat of Yuin nation Narooma News Retrieved 22 May 2006 Preschool Children of Little Yuin Aboriginal ed 2015 Our Little Yuin Wallaga Lake NSW Little Yuin Aboriginal Preschool ISBN 978 0646932682 Rose Deborah James Diana Watson Christine May 2003 Indigenous kinship with the natural world in New South Wales PDF NSW National Parks and Wildlife Service ISBN 0 7313 6704 9 South Coast New South Wales AIATSIS 11 May 2017 Retrieved 19 December 2018 Thomas Guboo Ted Stacey Wesley 1980 Mumbulla spiritual contact Canberra Research School of Pacific Studies Australian National University ISBN 978 0909596712 via Trove Tindale Norman Barnett 1974 Aboriginal Tribes of Australia Their Terrain Environmental Controls Distribution Limits and Proper Names PDF Australian National University ISBN 978 0 708 10741 6 Toner P G 2015 Strings of Connectedness PDF Australian National University External links editAusAnthrop Australian Aboriginal tribal database entry for Thaua aka Thurga aka Yuin Accessed 9 June 2008 Tindale Norman 1974 Djiringanj dialect of Yuin in his Catalogue of Australian Aboriginal Tribes South Australian Museum Accessed 9 2008 Portion of Norman Tindale s 1974 Tribal Boundary Map including Djiringanj Thaua Walbanga amp Wandandian Accessed from South Australian Museum website 9 June 2008 Retrieved from https en wikipedia org w index php title Yuin amp oldid 1177409525, wikipedia, wiki, book, books, library,

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