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As demonstrated in Table 30.1, physical features of the environment are found in their Woiwurrung names. The names also describe something unique or plentiful, such as Marin-baluk being the place of possums. However, some places describe a gender-specific place, such as Balitgurrk, meaning ‘strong woman’. Such can either mean that it’s a special women’s only place — for example a birthing site — or it may mean that it is a women’s ceremony site.

Table 30 As demonstrated in Table 30.1, physical features of the environment are found in their Woiwurrung names. The names also describe something unique or plentiful, such as Marin-baluk being the place of possums. However, some places describe a gender-specific place, such as Balitgurrk, meaning ‘strong woman’. Such can either mean that it’s a special women’s only place — for example a birthing site — or it may mean that it is a women’s ceremony site.

Related Figures (4)

Figure 30.1 Cultural map of Narrm on a Walert-gurn: Possum Skin Cloak. The outlines of Port Phillip Bay (to the south in repeated circles, the watercourses of the Maribyrnong and Yarra (as bold jagged lines), and vari- ous icons that locate camp sites, ceremonial sites, plant food gathering places, billabongs, quarries etc. that are expressed with reference to Wurundjeri linear symbology. narrative explains how the Birrarung provided fresh drinking water to her people; the natural cascading waterfalls preventing salt water travelling too far upstream while still allowing for fish and eel migra- tions. A third narrative talks of the natural flooding cycle of Birrarung and the physical control it had over the ‘new’ Melbourne. A fourth narrative talks of colonial attempts to control its ‘nature’ by dam- ming, straightening, destroying its waterfalls, diverting and poisoning it with gold mining tailings and wool scourings containing arsenic, and constantly polluting it with run off. Wurundjeri people’s connec- tion to the Birrarung is not simply a historical one. All these narratives do not change how Wurundjeri people connect to the river.
Figure 30.1 Cultural map of Narrm on a Walert-gurn: Possum Skin Cloak. The outlines of Port Phillip Bay (to the south in repeated circles, the watercourses of the Maribyrnong and Yarra (as bold jagged lines), and vari- ous icons that locate camp sites, ceremonial sites, plant food gathering places, billabongs, quarries etc. that are expressed with reference to Wurundjeri linear symbology. narrative explains how the Birrarung provided fresh drinking water to her people; the natural cascading waterfalls preventing salt water travelling too far upstream while still allowing for fish and eel migra- tions. A third narrative talks of the natural flooding cycle of Birrarung and the physical control it had over the ‘new’ Melbourne. A fourth narrative talks of colonial attempts to control its ‘nature’ by dam- ming, straightening, destroying its waterfalls, diverting and poisoning it with gold mining tailings and wool scourings containing arsenic, and constantly polluting it with run off. Wurundjeri people’s connec- tion to the Birrarung is not simply a historical one. All these narratives do not change how Wurundjeri people connect to the river.
Figure 30.2. Winha biik? (What is Country?).
Figure 30.2. Winha biik? (What is Country?).
Figure 30.3 Birrarung Marr through time.
Figure 30.3 Birrarung Marr through time.
Figure 30.4 The Berak Building.
Figure 30.4 The Berak Building.
Related topics:
Indigenous or Aboriginal StudiesDesignAboriginal ArtAboriginal History in AustraliaAboriginal educationAustralian Aboriginal artAboriginal StudiesAustralian Aboriginal HistoryAustralian Aboriginal Languages
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