Paakantyi / Paakantji / Barkindji people]]> Fishes--Identification]]> Crustaceans]]> Indigenous foods]]> Cotton]]> Weirs]]> Land custodianship]]> Aboriginal history]]> Cultural flows]]> Connection to Country]]> River flow]]> Cotton]]> Droughts]]> Water allocations]]> Traditional ecological knowledge]]> Nations Committee (NBAN).

Born in 1956, Jenny talks about families and growing up on the river at a camp on the Darling at Menindee; living, working and playing together. She discusses the drought years from 1985 and the blue-green algae bloom that ran from Mungindi to Menindee. Jenny also speaks about what cultural flows are, and how they are important as they are the inherent water entitlements of Indigenous Nations.

Mention of perch as a significant part of diet however species is undefined; Witchetty grubs, turtles, eagles, porcupine, kangaroo.]]>
Electronic records have been made private as per the request of Jenny Whyman. As part of our data access requirements, the Aboriginal and Torres Strait Island Data Archive (located at the University of Technology, Sydney) requires an applicant to sign an undertaking before access to material can be approved. These undertakings may include a request for information about the intended use of the data. The depositor and/or family may be informed of the application.

Preliminary applications may be made to:
atsida@lib.uts.edu.au.]]> Fishes--Identification]]> Plants--Identification]]> Droughts]]> Weirs]]> Paakantyi / Paakantji / Barkindji people]]> Water allocations]]> Overfishing]]> Colonisation]]> Racism]]> Traditional fishing]]> Cotton]]> Connection to Country]]> Water quality]]> Introduced fishes]]> Environmental flows]]> Traditional ecological knowledge]]> Aboriginal fish traps]]>
Born in 1934, William talks about growing up in Wilcannia and Broken Hill in north-western New South Wales. He recalls being taught to fish by his Grandmother and Aunties using hand lines and fish traps. William talks about the effects of colonisation and racism on his life, and how important the river then becomes.

William discusses his work campaigning for change with Northern Basins Aboriginal Nations (NBAN); he compares the 1944 and 2007 droughts and the differences in atmospheric moisture; the impact of the introduction of carp on catfish; the impact of fishing on cod populations; and the changes in water flow and clarity, exacerbated by tree roots, weeds, and chemicals from irrigators.

Mention of: plants River Red Gum, Cumbungi weed; fish perch (species undefined).




]]> CC BY-NC]]> Fishes--Identification]]> Connection to Country]]> Cultural flows]]> Dreaming (Spiritual)]]> Aboriginal kinship systems]]> Riparian areas--Management]]> Floods]]> Dams]]> Weirs]]> Cotton]]> Water allocations]]> Fishes--Migration]]> Fishes--Cannibalism]]> Traditional ecological knowledge]]> Yuwaalaraay / Euahlayi / Yuwaaliyaay language ]]> Environmental flows]]> Ecological sustainability]]> Aboriginal spirituality]]> Water--Symbolic aspects]]> Siltation]]> Wetlands]]>
Michael explains the cultural and spiritual importance of the river systems to Indigenous peoples, delving into the history, language and stories of his Ualarai people. The changes in the fish population, and the traditional practices of his people that were implicit in the flourishing of the basin prior to colonisation.

Mentioned: water rat, mud crab.

]]> CC-BY]]> Waka Waka / Wakka Wakka people]]> Mandandanji people]]> Fishes--Identification]]> Native plants]]> Land custodianship]]> Connection to Country]]> Dreaming (Spiritual)]]> Kitchen-middens--Australia]]> Water quality]]> Erosion]]> Farming]]> Deforestation]]> Aboriginal fish traps]]> Places of significance]]> Land degradation]]> Water allocations]]> Water conservation]]> Cotton]]> Water pollution]]> Salinization]]> River rehabilitation]]> Aboriginal history]]> Farming]]> Droughts]]> Introduced fishes]]> Water wells]]> Mandandanji (Australian people)]]> Sacred sites]]> Activism]]>
Robert Lacey is an Indigenous man who has resided in the St George area in southern Queensland most his life. His people are the traditional owners of the land: his mother is a Mandandanji woman, while his father is a Waka Waka man.

Robert discusses the connection he has with the land and the river, he expresses the honour he feels in being trusted to take care of Country. He discusses the history of the river and its declining health; commercial use of the river; and the work he personally does on recording the sites of cultural significance and heritage sites finding over 100 in just a few years. He says that the river is a source of peace, tranquility, food, leisure - the life blood of the land.

Robert also mentions the Great Artesian Basin Sustainability Initiative (GABSI) and his elation at the 1967 Australian Referendum and what it meant for Aboriginal people, and also the political activism by his family.]]> CC-BY]]> Cummeragunja Mission (N.S.W.)]]> Environmental conservation]]> Water--Symbolic aspects]]> Homeless camps]]> Homeless]]> Backpackers]]> Camping]]> Colonisation]]> Connection to Country]]> Mental illness]]> Traditional ecological knowledge]]> Aboriginal history]]> Water quality]]> Aboriginal scarred trees]]>
Daryl Sloan has been a resident of the Shepparton area for 35 years since his teenage years. He has worked in the social welfare industry for around 15 years and his work sees him regularly visiting the Goulburn River making contact with the tens of dozens of homeless people that call its banks 'home'.

Daryl covers the issues that Shepparton and surrounds face of flooding; river turbidity; increasing housing developments and the fall in housing affordability; an increasing homeless population; the history of the area with special regard to the 1939 Cummeragunja Mission walk-off and its significance as a form of protest and self-determination; the arrival of backpacking fruit pickers; and the degrading health of the river and the lack of care people have for it.


Mentioned: Platypus. Koala. Kangaroo. Wallaby. Flying Fox. Possum. Squirrel Gliders. Earthworms. Finches. Azure Kingfisher. Wood duck/maned goose.

Trees: Grey box. Red River Gum trees. Patterson’s Curse (blue flower). Dock (weed). Blackberry.

]]> CC-BY]]> Fishes--Identification]]> Floods]]> Weirs]]> Brackish waters]]> Floodplain ecology]]> Colonisation]]> Cotton]]> Connection to Country]]> Aboriginal technologies]]> Traditional ecological knowledge]]> Cultural Flows]]> Rice]]> Ngiyampaa / Ngemba people]]> Restoration ecology]]>
In the interview, Richard discusses his life growing up around the river with his family and how it was a central part of his life. He tells of his cultural connection with the land and the need to maintain and pass on that connection and knowledge; something that is being done through his CMA work with Aboriginal men. He says that Aboriginal people are losing their connections to Country and culture where colonisation played a pivotal role. He notes that his situation is not helped by the declining health of the land and rivers that he says have been affected by introduced fish and plant species such as the European carp and willow trees.

Richard also speaks extensively about floods and how withholding the water impacts on the nature of the land as a floodplain; the types of fish, animals and plant life that are present; and his work in conservation, largely influenced by the sustainable practices embedded within his Aboriginal culture.

Richard also mentions also where he has found Trout Cod: Murrumbidgee, Murray River, Yarrawonga, Old Man Creek, Hay.

Also mentioned: Worms, Rabbits, Fish, Kangaroos, Emus. Possums. Antechinuses. Barking owl, Sugar Gliders. Platypus. Willows. Blackberry. Osage Orange. Briar Rose. Patterson’s Curse. Scotch Thistle.
]]> CC BY-NC-ND]]> Wakool Creek (NSW), Wakool River (NSW), Murrumbidgee (NSW/ACT), Yarrawonga (VIC), Old Man Creek (NSW), Hay (NSW).]]> Family life]]> Aboriginal culture]]> Ecological sustainability]]> Traditional ecological knowledge]]> Diet]]> Fishing nets]]> Fishes--Breeding]]> Introduced fishes]]> Droughts]]> Weirs]]> Environmental flows]]> Physical characteristics (Animals)]]> Intensive farming]]> Fishing--Australia]]> Connection to Country]]>
Richard is a Ngiyampaa Aboriginal man residing in Wodonga, Victoria. Born in 1959, Richard grew up on the Lachlan River in central New South Wales with his family and currently works with the Catchment Management Authority (CMA) in the Wodonga area.

In this document, Richard discusses the changes he has observed in native and introduced fish species in the Lachlan River, and illegal fishing activities. He reflects on family life with his mob, growing up, his culture, diet, changes in water flows and levels, conservation practices, and sustainable ecological management.]]> Lachlan River, NSW [stream]]]> Euabalong, NSW [populated place]]]> Condobolin, NSW [populated place]]]> Lake Cargelligo, NSW [lake]]]> Booberoi Creek, NSW [stream]]]> Wyangala Dam, NSW [dam]]]> Lake Cowal, NSW [lake]]]> Murrin Bridge, NSW [section of populated place]]]> Traditional ecological knowledge]]> Introduced fishes]]> Floods]]> Fishing--Australia]]> Water quality]]> Traditional fishing]]> Weirs]]> Snags (Forestry)]]> Connection to Country]]> Fishing nets]]> Riverflow]]> Aboriginal culture]]> Cotton]]> Tobacco industry]]>
Wally talks about traditional fishing, fishing women, tickling fish, fishing with spears, hand lines, baiting, canoe fishing and diving for Crayfish. He also mentions cross lining and the use of drum nets in floodwaters. He marvels at the dexterity and play habits of water rats, and reflects on their scarcity. He discusses their history of being hunted, skinned, exported, and in some cases, eaten; He says it is customary that only male elders eat water rats and use their skins (men's-business).

Of the river, Wally and Pat discuss sustainable fishing practices, and talk at length about the Basin's wider management. They consider local agriculture, irrigation, habitat management, water allocation, floods, droughts, pests, weeds, silviculture, as well as the rivers' recreational and fish industries.

Wally and Pat refer to a chemical era, when DDT and Dieldrin were used as a pesticide on vinyards and Tobacco crops along the River. They talk about the chemicals, their effects on native fish, the contamination of farmland, and the ecological footprint of Tobacco growing itself.

Mention of Moira Forest, King River, Ovens River, Glenrowan, Yielima Station, Barmah Forest, Yarrawonga, Echuca, Nathalia, Barmah Lake, Wodonga, Oxley, Docker, Wangaratta, Fifteen Mile Creek, Mokoan, Hume Weir, Mulwala Weir, Namoi River, Lake Cargelligo, Broken River, Rose River, Lake Buffalo, Goulbourn River, Upper Murrumbidgee River, Warby Ranges, Swan Hill, Moira Station, LaTrobe Valley, Charlton.

Mentioned: silver bream, mountain galaxias, cormorant, worms, Bardi Grubs, platypus, water rat, white mussel, black mussel, swan, mice, tiger snakes, frog, foxes, cats, pigs, rabbits.

Plant life mentioned: Red gum, willows, bottlebrush. blackboys, tobacco, cotton, St. John's Wort, blackberries, grey box, kabungi, water hyacinths, blue gum.

Also mentioned: Flemington; Barmah Muster; River Improvement Trust; Department of Sustainability and Environment; Rex Hunt; Erni Briggs; Charlie Carp; the huge influx of silver perch in either 1954 or 1957; the changing structure of the river influenced by the removal of snags and willows.]]> CC-BY]]> Weirs]]> Floods]]> Traditional ecological knowledge]]> Fishing--Australia]]> Racism]]> Cotton]]> Silt]]> Water quality]]> Water pollution]]> Cultural Flows]]> Coalbed methane]]> Aquifers--Australia]]> Cyanides]]> Riparian areas]]> Ecological sustainability]]> Environmental conservation]]> Salinity]]> Sacred sites]]> Connection to Country]]> Land custodianship]]> Aboriginal spirituality (Baiame)]]> Wiradjuri people]]> Gamilaraay / Gamilaroi / Kamilaroi language]]> Water--Symbolic aspects]]>
Phil Duncan is an Aboriginal man with both Wiradjuri and Gamilaraay heritage. He identifies predominantly as a Gamilaraay man who grew up in Moree in northern New South Wales. Born in 1963, Phil is Chair of the First Peoples' Water Engagement Council and has witnessed a number of important changes in this region regarding cotton farming, weirs and dams, and the water quality.

Phil is knowledgeable in his heritage and emphasises the importance of Aboriginal connection to Country, and caring for Country as an important responsibility for Aboriginal people. He recommends that traditional Aboriginal knowledges be adhered to regarding the conservation of Country as Western land management methods have had a detrimental impact.


Mentioned:

Turtles, sheep & cattle (farming), worms.

]]> CC BY-NC]]> Moree, NSW [populated place]]]> Terry Hie Hie, NSW [populated place]]]> Terry Hie Hie Creek, NSW [stream]]]> Mehi River, NSW [stream]]]> Boomi Nature Reserve, NSW [reserve]]]> Mungindi, Qld [farm]]]> Barwon River, NSW [stream]]]> Narrabri, NSW [populated place]]]> Gwydir River, NSW [stream]]]> Boolaroo, NSW [section of populated place]]]> Copeton Dam, NSW [dam]]]> Namoi River, NSW [stream]]]> Cubbie, Qld [homestead]]]> Keepit Dam, NSW [lake]]]> Narran Lake, NSW [lake]]]> Macquarie Marshes, NSW [marsh(es)]]]> Boolaroo, NSW [populated place]]]> Mungindi, NSW [populated place]]]>
An archival version of the Talking Fish Collection is managed by the Aboriginal and Torres Strait Islander Data Archive (ATSIDA).]]> Badjiri / Budjari / Badyidi people
]]> Muruwari / Murrawarri people
]]> Floods]]> Silt]]> Cultural heritage]]> Connection to Country]]> Fishes--Migration]]> Water pollution]]> Fishing--Australia]]> Weirs]]> Aboriginal fish traps]]> Indigenous knowledge]]> Storytelling]]> Aboriginal spirituality]]>
Lorna recollects the condition of the Paroo from her childhood, and again upon her return after her absence of a few decades. She discusses the changes in the surrounding environment, the aquatic life and her yearning and love for Country.

Mentioned: Yapunyah trees, swans, swan eggs, ducks, 'bream', crayfish: 'boogalie', cattle/livestock]]> CC-BY]]>