How one Man found identity through the “lost” Kaurna language.

by Brett Williamson,
Photo: Proud Kaurna man Stephen Gadlabarti Goldsmith in traditional face paint. (Supplied: Trentino Prior).
“Kulurdu marni ngathaitya.”That’s Stephen Gadlabarti Goldsmith’s favourite saying in Kaurna language, and it translates in English to “[that] sounds good to me”.
Mr Goldsmith grew up believing he was Narungga, due to his mother’s family history of being held at the Point Pearce Mission and Aboriginal Station on South Australia’s Yorke Peninsula.
“My mother was probably the first generation to move off the mission and to come back and live in the Adelaide area,” he said.
But when Mr Goldsmith was told he was Kaurna, he began a search to learn more about his cultural heritage and the language of his people.
Kaurna place names:
Tartanyagga – Male red kangaroo rock (Adelaide south of the Torrens); Karrawirra Pari – Redgum forest river (River Torrens); Ngangkiparingga – Woman river place (Onkaparinga River); Pathawilya – Swamp gum foliage (Glenelg); Kauwantila – In the north (Cowandilla); Kangkarrila – Shepherding place (Kangarilla); Nurlungga – Bend place (Horseshoe Bend on Onkaparinga River); Yartapuulti – Land of sleep/death (Port Adelaide.)
“It was like being told you were an adopted child,” he said. The Kaurna people lived in the Adelaide Hills and plains area prior to European colonisation.
Early work was done to record the Kaurna language by several colonists, but the extensive documentation by German missionaries Clamor Schumann and Christian Teichelmann is said to have saved it from extinction.
The missionaries ran a Kaurna language school from 1840 till 1846.They recorded about 2,000 words and 200 sentences before their work was stopped by governor George Grey, who forbade the use of the language in 1846.
And it wasn’t until the 1980s, when the German missionaries’ notes were discovered, that linguists went about reviving Kaurna.
Read on via How one Indigenous man found identity through the almost-lost Kaurna language – ABC News (Australian Broadcasting Corporation)

The Kondhs of Odisha, India.

451b3e38-3bdd-4938-be9b-b9cc84a485d5-1020x1020Kucheipadar, India
The Kondhs are the largest tribal group in Odisha, formerly Orissa.
Their culture centres on nature and sacred hills. Utkal Alumina is mining the 200m tons of bauxite under the Baphlimali hills, while the 8,000-plus Dongria Kondh on the Niyamgiri hills have lived under the threat of mining there by Vedanta Resources.
Image Credit: Photograph byJohann Rousselot /Survival International
via Indigenous peoples – in pictures | Art and design | The Guardian.

Annual Beauty Contest in the Peruvian Rainforests.

bIn this June 23, 2015 photo, Yeni Casiano Barboza, 15, from the Ashaninka Indian community, Natividad, poses for a photo while waiting to compete in the annual beauty contest, in the Otari Nativo village, Pichari, Peru.
For Ashaninka men, a woman’s beauty is determined in part by her hair, her sense of humor, and whether she can cook a tasty cassava dish, according to some community members.
Gathered in the middle of the Amazon forest, the participants in the beauty contest wear the simple brown dresses of the Ashaninka indigenous woman, their faces dotted in a traditional design with a red dye extracted from a spice called achiote.
“The little red dots are my happiness,” said Beysi Anaya, a 17-year-old who won last month’s competition after traveling three hours by car from her native valley community of Sampantuari. She was crowned with a small straw hat featuring a long red feather.
It was the fifth beauty contest held among annual festivities marking the founding of the Ashaninka community of Otari Nativo, which is in a valley near the Apurimac, Ene and Mantaro rivers in the world’s largest coca-growing region.
The Ashaninka people number in the tens of thousands and live mostly in the rainforests of Peru.
aIn this June 23, 2015 photo, Ashaninka Indian school children parade with torches during festivities celebrating the 44th anniversary of their village, in Otari Nativo, Pichari, Peru.
The village is located in a valley near the Apurimac, Ene and Mantaro rivers in the world’s largest coca growing region.
In addition to the standard Ashaninka dress, the contestants also showed off a shorter, midriff-baring summer version that can be used for swimming. Multiple strands of colored beads crisscrossed their chest like bandoliers.
Other activities included an archery competition for men and women as well as a contest for drinking the fermented juice of the cassava root.
The community’s men smoked large amounts of meat for festival-goers to eat.
For Ashaninka men, a woman’s beauty is determined in part by her hair — the longer, the better — and whether she can cook a tasty cassava dish, said community member and translator Marishori Samaniego.
A sense of humor is also important in determining attractiveness, said psychologist Leslie Villapolo, who has worked with the Ashaninka.
via AP PHOTOS: Indigenous festival in Peruvian rainforest – Houston Chronicle.

Mabo 25 years on & the absurdist fiction of “Terra Nullius.”

A replica of Captain Cook’s ship in Sydney: ‘The marks of Indigenous civilisation stretching to 60,000 years were all over this continent when Cook arrived.’ Photograph: The Sydney Morning Herald/Fairfax Media via Getty Images
A quarter of a century to the day since the high court overturned the proposition of terra nullius in the Mabo case, it’s worth contemplating just how laughable was the British assertion that this land belonged to no one when Captain Cook sailed in.
Terra nullius is a Latin expression deriving from Roman law meaning “nobody’s land”, which is used in international law to describe territory which has never been subject to the sovereignty of any state, or over which any prior sovereign has expressly or implicitly relinquished .
The marks of Indigenous civilisation stretching to 60,000 years were all over this vast continent when Cook arrived at Kamay – now Botany Bay – aboard the Endeavour in autumn 1770.
For starters, some 750,000 Indigenous people lived here and their elaborate life signs – shell middens as high as today’s city buildings, age-old tracks, multi-generational camps, boats traversing the waterway trade routes, scarred trees from which canoes had been cut, elaborate rock carvings and paintings, fire-controlled grasslands, ancient burial grounds – prevailed.
It was a prescient first contact ahead of the first fleet invasion in 1788: Cook’s men shot at least one Gweagal tribesman and stole traditional weapons that remain, today, in the British Museum.
In Cook’s cabin were his secret instructions from the British admiralty that read, in part: “You are … with the Consent of the Natives to take Possession of Convenient Situations in the Country in the Name of the King of Great Britain: Or: if you find the Country uninhabited take Possession for his Majesty by setting up Proper Marks and Inscriptions.”
Yes … “with the Consent of the Natives …” Which one of those Gweagal tribesmen or women said: “Sure, Captain – take it all”?
Cook claimed the lot, nonetheless.It’s never been clear if the high court in Mabo v Queensland (No 2) carefully considered the admiralty’s instructions to Cook in determining that the Meriam people of the Torres Strait held traditional ownership of their land and that native title, therefore, applied to all Indigenous people.
But implicit in those secret instructions is the implication that the land, if inhabited, was someone else’s for the asking.
It underscores, in part, the vast, almost comic, absurdist fiction of the convenient notion of some Australian terra nullius – “nobody’s land” – that endured for so long after invasion and occupation.
Read on further via Source Mabo 25 years on: let’s look at the vast, absurdist fiction this ruling toppled | Paul Daley | Australia news | The Guardian

Southern ‘Fire’ an omen in Aboriginal culture.

The red aurorae seen in southern Australian skies played an important role in Aboriginal culture (Image Credit: Alex Cherney Terrastro Gallery)
The aurora australis is seen by many Aboriginal groups as an omen of bushfires in the spirit world, according to a new study of traditional Indigenous oral culture.
The research, presented at the Australian Space Science Conference, found most traditional teachings associated the reddish hues of the aurora australis or southern lights, with blood, fire and death.
“That’s very different from the more festive stories associated with the aurora borealis or northern lights, in the traditional cultures of Canada, Siberia and Northern Europe”, says the paper’s author Dr Duane Hamacher of the University of New South Wales.
“Comets and eclipses were seen as omens, meteors as spirits, and aurora were seen as fires,” says Hamacher.
Source: Southern ‘fire’ an omen in Aboriginal culture

The Tarahumara Indians of Mexico.

d77513f6-10f0-408f-8f01-1c907b95ae61-1020x1020Chihuahua, Mexico
A Tarahumara Indian is dressed as a Matachines dancer from the Dance of the Moors and the Christians during the San Guadalupe pilgrimage at a church in Nararachi village.
Image Credit: Photograph by David Ducoin/Survival International
via Indigenous peoples – in pictures | Art and design | The Guardian.
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